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very brahmin must complete the 40 samskaaras within his life time.what are those 40
samskaaraas?
1)garbhadaanam
2)pumsavanam
3)seemantham

4)jaathakarmam
5)naamakaranam
6)annaprashanam
7)chowlam

8)upanayanam

vratham:

9)praajapathya vratham
10)aagnaeya vratham
11)sowmya vratham
12)vaishvadevam vratham
13)samaavarthanam
14)vivaaham

saptha(7) paaka yagyam:

15)aupasanam
16)ashtaka shraadham
17)anvashtaka shraadham
18)sarpa bali
19)eeshana bali
20)aagrayanam
21)sthalipaakam

pancha(5) maha yagyam:

22)brahmayagyam
23)deva yagyam
24)manushya yagyam
25)pitru yagyam
26)bhootha yagyam

saptha(7) havir yagyam:

27)aadhanam
28)agnihotram

29)darshapoornamasa isht
i30)pashubandham
31)aagrayanam
32)sowthramani
33)chaturmaasyam

saptha(7) soma yagyam(samsthai):

34)agnishtomam
35)athyagnishtomam
36)ukthyam
37)shodashi
38)athiraathram
39)aptoryaamam
40)vaajapeyam
P O S T E D B Y D H A R M A S H A S T R A AT 1 0 : 3 3 AM N O C O M M E N T S :

EXPIATORY RITES FOR SINS

LET US SEE SOME OF THE PRAYASHCHITAS FOR SINS AS SAID IN
VAIDYANATHA DEEKSHITIYAM(THE COLLECTION OF VARIOUS SMRITHI
VAAKYAS,AN ENCLYCLOPEDIA OF SMRITHIS OR DHARMA SHASTRA).
NOTE:

I HAVE GIVEN FOR THE TIME-BEING ONLY THE CONTENT OF THE WORK SO
THAT PEOPLE MAY KNOW THE VARIOUS SINS.TO EXPLAIN THE
PRAYASHCHITTAS IT WILL TAKE MORE TIME.IT WILL BE PUBLISHED LATER
AS THE WORK IS VOLUMINOUS.
THE CONTENT OF THE BOOK CONTAINS THE BELOW CHAPTERS,
1. THE MEANING OF PRAYASHCHITTA(EXPIATION)
2. PERSON FIT FOR EXPIATION
3. NOT PERFORMING EXPIATION LEADS TO 21 TYPES OF NARAKA(HELL)
4. AFTER SUFFERING IN NARAKA GETTING BIRTH IN ANIMAL & PLANT
SPECIES.
5. 9 TYPES OF SINS
6. MAHAPAATHAKA LIKE BRAHMAHATYA
7. ATHIPATHAKAAS
8. SINS EQUIVALENT TO BRAHMAHATYA
9. SINS TO DRINKING OF ALCOHOL
10. SINS TO STEALING OF GOLD
11. SINS TO COHABITION OF GURUS WIFE
12. UPAPAATHAKAAS
13. SINS DONE DELIBERATELY AND UNDELIBERATELY
14. EXPIATION FOR SINS DONE PUBLICALLY AND SECRETELY
15. EXPIATION FOR BRAHMAHATYA( KILLING OF A BRAHMANA & COW)

16. IF TRIED TO KILL

17. BRAHMAHATYA DONE BY KSHATRIYA AND OTHERS VARNAS
18. ABOUT USING WEAPONS
19. FOR KILLING SACRED COWS
20. FOR KILLING OTHER ANIMALS
21. FOR DRINKING ALCOHOL & THE LIKE
22. FOR EATING EXCRETA AND URINE
23. FOR DRINKING WATER PRESENT IN CHANDALAS POT
24. FOR DRINKING WATER IN CHANDALAS POND ETC
25. FOR DRINKING PROHIBITED MILKS
26. FOR STEALING GOLD
27. FOR STEALING GOLD FOR KSHATRIYAS
28. FOR STEALING SILVER
29. COPPER
30. BRASS
31. MONEY & GRAINS
32. FOR GETTING LAND FORCIBLY
33. FOR STEALING DRESS
34. ANIMALS

35. ITEMS USED FOR POOJAS LIKE SALIGRAMAM

36. EARNING BY GIVING JUDGEMENT AS A JUDGE
37. FOR COHABITING GURUS WIFE
38. FOR COHABITING A GIRL OF SAME VARNA
39. FOR GIRLS RELATED TO FATHER-IN-LAW
40. A WHO IS AT FREE WILL
41. IF FOETUS IS FORMED IN OTHER CATES
42. FOR COHABITING A CHANDALA LADY
43. FOR A THURUSHKI & PULKASI
44. AN ACTRESS
45. FOR THE 16 TYPES OF GRAMA CHANDALIS
46. A BRAHMAN CHANDALI
47. A WOMEN IN HER PERIODS
48. A WIDOW
49. A DASI
50. FOR MOUTH CONGRESS
51. FOR COHABITING A COW
52. FOR DISCHARGING SEMEN
53. FOR BRAHMACHARIS WHO DISCHARGE SEMEN

54. IF SURPASSES THE PERIOD MEANT FOR COHABITION ( FOR MARRIED)

55. IF FAILED IN AN OATH
56. IF A KSHATRIYA COHABITS A BRAHAMANA GIRL
57. IF A LADY COHABITS WITH OTHERS OTHER THAN HER HUSBAND
58. TO ABONDON IF A GIRL BECOMES A PROSTITUTE
59. IF ANYONE AMONG THE HUSBAND & WIFE ARE SEPERATED WITHOUT
ANY GENUINE REASON
60. IN DANGER IF A BRAHMIN GIRL UNDERGOES COHABITION DONE
FORCIBLY BY A SHUDRA
61. IF A WIDOW DEVELOPS FOETUS SHE SHOULD BE OUT-CASTED TOTALLY.
62. IF THERE IS SUSPISION ABOUT ONE OF BEING A PROSTITUTE,THE
NECESSARY REQUIRED ACTIONS
63. EXPIATION FOR HUSBANDS IF HER WIVES GOES OUT INDEPENDENTLY
64. IF ENTERED THE HOUSE OF A PROSTITUTE
65. IF A BRAHMIN GIRL COHABITS A CHANDALA
66. IF SHE COHABITS WITH A MLECCHA OR RAJAKHA
67. IF ONE IS ABOUT TO BEAT A BRAHMANA WITH A STICK
68. IF ONE HUMILIATES A BRAHMANA
69. IF ONE BEATS A BRAHMANA
70. IF ONE DISOBEYS HIS GURU &PARENTS
71. EXPIATION FOR TRAVELLING ABROAD( FOR PREVIOUS YUGAS)

72. FOR WORKING UNDER A WICKED PERSON

73. FOR WORKING UNDER A SHUDRA
74. FOR DOING ABICHARA & GIVING CURSE
75. TEACHING & LEARNING VEDAS FOR MONEY
76. FOR FORGETTING THE LEARNED VEADAS
77. FOR NOT BEING IN VARNA ASHRAMA
78. PROHIBTION FOR MARRIAGE ABOVE 50 YRS OF AGE
79. IF A GIRL GETS MARRIED AGAIN
80. FOR MARRYING ONE OF THE SAME GOTRA
81. FOR TRAVELLING IN CAMEL & DONKEY
82. FOR BEING IN A JAIL
83. FOR LIVING IN A VERY REMOTE PLACE
84. FOR GOING TO NISHIDHA(PROHIBITED) COUNTIRES
85. IF BEING BITTEN BY A DOG OR FOX
86. IF WORMS DEVOLOP IN BODY
87. FOR EATING IN DHUR-BRAHMANA HOUSE
88. FOR EATING THE FOOD OF A KING
89. FOR EATING FOOD THAT HAS BECOME SOUR
90. FOR EATING IN VYATHEEPATHAM(AUSPICIOUS DAY FOR PITHRUS)

91. FOR EATING IN A FEAST OF 1000 & 16,000 PEOPLE

92. FOR EATING IN DHEERGA SATRAM
93. FOR EATING IN A SHUDRAS SATRAM
94. FOR EATING SELF COOKED FOOD IN THE HOUSE OF A SHUDRA OR A
PROSTITUTE
95. FOR EATING FOOD SERVED FOR A BIG GANG
96. FOR EATING FOOD THAT IS PURCHASED
97. FOR EATING FOOD IN A YAGA
98. EATING WITHOUT HAVING BATHED
99. FOR EATING WHEN THE BODY IS IMPURE
100.

FOR EATING OLD FOOD

101.

FOR EATING VADAAMS AND APPALAMS

102.

FOR EATING SEASUME AND PAYASAM IN UNPRESCRIBED DAYS

103.

FOR EATING THE FOOD OF VRATHYA AND KUSHTA ROGI

104.

FOR EATING IN A VILLAGE CONTAINING A DEAD-BODY

105.

FOR EATING IN CHANDRA & SURYA GRAHANA(ECLIPSE)

106.

FOR EATING IN BROKEN UTENSIL

107.

FOR EATING THE FOOD PREPARED BY WOMEN IN PERIODS

108.

FOR EATING TWICE IN PROHIBITED DAYS AND FOR NOT DOING

BRAHMA YAGYAM

109.

FOR NOT DOING SAMSKARAS LIKE GARBHADHANAM IN TIME

110.

FOR BATHING IN HOT WATER

111.

EATING WITHOUT YAGYOPAVEETHA

112.

FOR NOT HAVING SHIKA (TUFT) AND YAGYOPAVEETHA

113.

FOR YAWNING ,SNEEZING ETC.WHILE EATING

114.

FOR EATING SHIVA NIRMALYA PRASAD

115.

NO PROBLEM IF SHIVA IS WITH SALIGRAMA AND OTHER DEITIES

116.

FOR EATING WITH WIFE,SON & BROTHER

117.

FOR WEARING BLUE CLOTHES

118.

FOR EATING BY WEARING BLUE CLOTHES

119.

FOR EATING OTHERS FOOD & FOR SERVING PARTIALLY

120.

FOR EATING IN NAVA SHRAADHA

121.

IF BRAHMACHARI EATS IN SHRADDHA

122.

FOR EATING IN KSHATRIYAS SHRAADHA

123.

FOR EATING IN NAANDHI SHRAADHA

124.

FOR EATING SHRAADHA SHESHA

125.

FOR EATING IN SAMSKARAS LIKE CHOWLAM(TONSURE

CEREMONY)
126.

FOR SELLING PROHIBITED ITEMS AND LENDING FOR HIGHER

INTERESTS

127.

FOR DOING VRATHA BY BORROWING MONEY

128.

FOR SELLING BRAHMANA,WIFE,SON,NITHYA KARMA,DAUGHTER

AND SERVANT MAID

129.

FOR SELLING VEDA,SMRITHIS AND SALIGRAMA

130.

FOR RETURNING AFTER BEING DECIDED TO DIE IN WATER OR

FIRE
131.

FOR RETURNING BACK FROM SANYASA TO LOWER ASHRAMA

132.

FOR CARRYING A DEAD-BODY OF ONE WHO HAS DONE SUICIDE

133.

FOR TELLING LIE

134.

FOR LEAVING THE SHRAUTHAAGNI

135.

FOR NOT BELIEVING GOD

136.

FOR SERVING PARTIALLY IN A FEAST ROW

137.

FOR INCLUDING THOSE WHO ARE UNFIT FOR FEAST,SPEAKING

WITH PATHITHA,FOR EXCREMENTING IN WATER

138.

FOR EXCREMENTING WITHOUT YAGYOPAVEETHA IN RIGHT EAR

139.

FOR SLEEPING IN PALASHA

(BUTEA MONOSPERMA)TREES WOOD

140.

IF ONE COMES LATE FOR A SHRAADHA

141.

FOR DOING ABHIVAADHANA (SALUTING)TO A KSHATRIYA

142.

IF A SHUDRA HEARS VEDIC CHANTING

143.

ABOUT GETTING PRATHIGRAHA(CHARITY)

144.

FOR SINS DONE IN SECRET

145.

CHARACTERISTICS OF VARIOUS KRICHHRAAS

146.

NUMBER OF MAHAANADHIS

What are the dharmic rules for SANYASIS?

1.Should always have a dhanda(bamboo staff) and kamandulu(used for

abulations made of wood).If he is without these two he cannot be considered
as a sanyasi but a chandala.
2.Should strictly observe celibacy.
3. Must not travel in vehicles.Should travel by foot only.
4.Must shave once in two months only.
5.Must take biksha and eat.
6.Must not travel abroad.
7.Should not indulge on wordly affairs.
8.Must not stay in a town more than three days.Must be in continous travel.
9.Must bathe thrice daily in cold water.
10.Must not save money for personal use.
11.Must concentrate only in doing sharavana,manana,nidhidhyaasana of
vedhantha.

12.Should do the karmas like japas and poojas as said by the guru.
And many more.
For more information see a scanned book called paarmahamsya dharma
mimamsa written in sanskrit.You should downloadALTERNATIFF to view
the scanned book.It is available at,
http://www.new.dli.ernet.in/scripts/FullindexDefault.htm?
path1=/data/upload/0051/944&first=1&last=115&barcode=1990030051939

What are the dharmic rules for brahmacharis(unmarried)?

1.Should study vedas with its shadanga.(six angas).

2.Should do samidhadhanam daily twice.
3.Must have a palasha dhanda in hands.
4.must wear mounji (munja grass made into rope) in his waist.
5.Must wear krishnajina maekala (deer hide as upper garment) .
6.Must observe celibacy strictly.
7.Must not use perfumes,tambulam,sandal paste,flowers,scented oil.
8.Must take bisksha (food alms by saying BHAVATHI BIKSHAM DHEHI)
twice daily.
And more.

Shaunaka Smriti says:

"Ashtamyam cha chadurdashyam na kuryaath bhojanam dhiva

AADITYA parva sankranthau vyathipathae pitur dinae
Abithashchopavasasya na kuryan NISHI BHOJANAM"

MEANING:
During ashtami,chadurdasi dont eat during noon.During
sunday,amavasya,poornima,month birth,vyathipatham,pitur dinam dont eat during night.

There r mantras for prayashchitta if u eat!

CAN BRAHMINS FOLLOW BELOW MENTIONED PERSONS??

1. Swami Vivekananda
2. Satya Sai Baba
3. Swami Dayananda Saraswati(Arya Samaj)
4. Gandhiji
5. Sri Ram Sharma Acharya ( Gayatri Pariwar)
6. Dr Hegdewar (founder of RSS)
7. Swami Dayananda Saraswati ( Arsha Vidya Gurukulam) and many others.

Though the above mentioned persons belong to hinduism we cant say them as followers
of dharma shastras! They have their own principles which contradict with many places
in dharma shastras! thats why we say their doctorine doesnt belong to SATH
(good)SAMPRADAYA!Only good aspects in them that doesnt contradict with dharma
shastras must be followed by brahmins!They should not be considered as ideals for
brahmins! Ideals should be Adi shankara,ramanuja,madhwacharya ..... who was within
varnaashrama dharma (sanyasa ashrama).so,they r called as NIYAMA VAIDHEEKA
SANYASIS.

But the people above said r ANIYAMA AVAIDHEEKAS.For heaven sake dont follow their
activities like going abroad etc which r against shastras if u r a brahmin

Do u have a shika(tuft) to make ur karmas fruitful?

Karmas like sandhayavandhanam,tharpanam,shraadham etc become fruitless if it is done
without having shika in ur head.Like havir offerings done in ash which is of no
use,similarly karmas done without shika doesn't reach the devas but gives strength to
asuras!

PRAMANA PROHIBITING TO GO ABROAD!

BOOKNAME : Vaidhyanatha deekshiteeyam( also called smriti muktha phalam)
VOLUME : Varnaashrama dharma kandam
TITLE : Kaliyuga nishiddha dharma:
REFERENCE :Dharma shastra sudha nidhi
TEXT :

" DHVIJASYAABDHAOU THU NIRYAANAM, SHOWDHITASYAAPI SANGRAHAHAH"

Purport:
To rejoin those who have went abroad eventhough if they have done purification
rites(prayashchitta).{ is prohibited in kali yuga}

T H U R S D A Y, D E C E M B E R 1 3 , 2 0 0 7

DONT ASK QUESTIONS SUCH AS " WHY SHOULD I?"

The lord has given us intellect only to know the difference btween dharma & adharma!
NOT TO ASK QUESTIONS OVER HIS RULES! U r refrained to use ur rationalism in
dharma shastras! I have already said WE MUST do our duties without asking reasons for
it ,for our goodness!

"thirai kadal oodiyum draviyam thedu" is meant for vaishya varna not for brahmana!

"OADHAMAL ORU NAALUM ERUKKA VAENDAAM" ONLY IS SAID for brahmins!

Making shastras relevant r in ones own hands!Where ther is a will ther is a way!

DO PRAAYASHCHITTHA FOR THE SINS U HAVE DONE!

I think noting can be done with those who went abroad!But ,ther r expiation
rites(praayashchitta karma) for all other sins done, to get purified ! why dont u do them to
remain as a brahmin?

WHY SHOULD WE PRACTISE DHARMA SHASTRA?

BY PRACTISING DHARMA U GET RID OF UR SINS DONE IN SEVERAL PREVIOUS
BIRTHS AND ATTAIN PURIFICATION OF MIND,WORD & DEED! U ATTAIN PEACE HERE
& BLISS IN HEAVEN! MAHARISHI MANU SAYS: BY PRACTISING DHARMA SASTRA ONE
GETS PURIFIED BY GETTING RID OF SINS AND ATTAINS GOD EASILY & QUICKLY!.
MAN IS BORN LONELY & DIES LONELY.ENJOYS HEAVEN AND EXPERIENCE SEVERE
PAIN &SORROW LONELY IN HELL.HIS FRIENDS AND RELATIVES LEAVE HIM ALOOF
IN GRAVYARD AND GO WITHOUT LIKING TO SEE HIS DEADBODY.ONLY THE DHARMA
HE PRACTISED COMES ALONG WITH HIM FOR RESCUE IN HELL TO CROSS IT
EASILY.NOBODY ELSE.HE IS THE BEST FRIEND.SO,DHARMA MUST BE PRACTISED BY
HUMANS WITHOUT LAZINESS,GRADUALLY.

MOREOVER,U R DESTINED BY GOD TO DO UR VARNASSHRAMA DHARMA WITHOUT

ASKING REASONS!

CAN WE GO TO afghanisthan,pakisthan,kailash? NO!

The word ABROAD generally means the countries outside bharatah varsha!Eventhough
afgn,pak,kailsh belong to bharath they are said to be nishiddha deshas! The smriti

karthaas who r representatives of god have also stated some places within bharath varsha r
unfit for brahmins to live! pakisthan,afghanisthan,kailash which were called as
sindhu,sauvira,parvatha dhesha respectively in olden days are said to be adharma
deshas!!!!!!!
OTHER NON-BRAHMIN HINDUS CAN GO TO THESE PLACES!

WHO CAN BE CALLED AS DIXIT?

one who observed deeksha during somayagya sacrifice for 5 days without food,bath r said 2
be dixit or deekshidhar. sleeping in floor,brahmacharya,drinking only milk & eating only
oudumbara tree's fruits, givig dhana 2 brahmin ritviks(16),offering havir bhaagam to
devatas must b done for 5 days.only these people can keep deekshit as thier
surname.shame on those who only keep the dixit title of thier forefathers & who dont do
agnihotra,somayagas!!!!!!!

DO SHRAADHA WITHOUT FAIL!!!

Every brahmin should do shraadha to his ancestors during amavasya,birth of every
month,manvadhi,yugadhi,vaidridhi,ardhodayam,mahodayam,vyathipaadam,ashtaka,anva
shtaka without fail.U can see these days in ur almanac.If u r unable to do these shraddhas
which count to 96 every year, also called as shannavathi shradhhas u must atleast satisfy
ur pitru devatas by doing thila tharpanam which may take only 5 min to do.ATLEAST DO
THESE 96 THILA THARPANAMS REGULARLY EVERY YEAR TO GET D GRACE OF UR
ANCESTORS.IF U DONT DO THEY HAVE D POWER 2 CURSE U WHICH LEADS 2 PITRU
DOSHA!!!

DO PARISHAYCHANAM BEFORE EATING!

whatever u eat,it may be fruits,water,milk,wheat etc,parishaychanam mut b done.as per
sastras brahmins must eat only twice a day.afternoon& night

Also keep in mind that u should not eat during sunday,poornima,amavasya nights &
ashtami,chathurdasi afternoons!.There r expiation rites if u eat!!

NEED OF THE HOUR!!!

1) Dont be an addict to tv programmes .First,disconnect ur cable tv ,then only u will be

able to do anushtaanam ,really u will be able to do wonders.you will have lot of time.
(especially for women).
2) Entertain yourself in any useful activities like gardening,reading,music,social services
etc.
3) Teach your children about dharma sastra in their childhood and be a roll-model for
them.
4) Create a suitable environment for ur child.Assit & encourage him to practice dharma
anushtanam.
5) Read the dharma sastras regularly every day whether you follow it or not.Reading itself
brings u great virtues.
6) Dont admit your child in co-education school or colleges as this may lead to inter-caste
love marriage & varna sankaryam(collapse society set-up of varnas).
7) Make marriage arrangements for ur child as young as possible.(boys-below 17,girlsbelow 12 yrs)
8) Dont eat in hotels.
9) Have a shika (tuft) to make ur rites fruitful
10) Perform sandhyavandhana thrice daily.
11) If married do aupaasanam,agnihotra,vaishvadevam daily.
12) In kaliyuga dhanam(charity) & naama sankirthana are said to be more fruitful &
powewrful.
13) Give food for bhramacharis ,sanyasins and unknown guests daily if married.Or
calculate the amount of rice and give it to mutts or patasalas every month.
14) Study and recite atleast a small portion of ur veda.
15) Atleast try to have the basic knowledge of sanskrit.
16) One cannot be considered as a brahmin if he crosses the sea (i.e. the limits of bharat
desa)

17) There is no expiatory(praayashchittha) rite for crossing the seas in kaliyuga.

18) For livelihood brahmin can do only any of the below:
1)teach vedas &sastras(adhyaapanam)
2)get charity (Prathigraham)
3)do vedic rites for others (yaajanam)
4)do farming by others(krishi)
5)finance at dharmic interest rate
6) do shilpam (cooking food for others)
7)maintain cows ,but should not sell its milk(Gosamrakshanam)
8)Doing unjavritti(unja=picking.i.e.picking leftover grains from the farm fields)
19)Must not sell those which are prohibited in the sastras.e.g.rice,salt ,oil,pulses etc
20)Must not work under shudras.

M O N D A Y, D E C E M B E R 3 , 2 0 0 7

DO WITHOUT FAIL!
A grihastha should do darsha poornamasa ishti and sthaalipaakam during prathamai
without fail.

BRAHMINS DAILY DUTIES:

It is the duty of every household brahmin (grihastha) to do
sandhyavandanam,aupasanam,agnihotram,deva pooja,maadhyanikam,brahma yagyam
and vaishvadevam daily.He must give biksha(food) to the brahmachari's & sanyasis.

PROHIBITIONS IN KALI YUGA

Accepting those who have went to abroad again into the brahmin community after doing
prayashchitta is stricrly prohibited in kali yuga.

DONT GO ABROAD!!!!!!!!!!!

Brahmins must not go abroad for any purpose(material or spiritual).They should not cross
the seas by means of ship or plane.This doesn't mean that they can go abroad by land.Going
by landways are also restricted.Severe prayashchittas are said in the sastras for going
abroad in previous yugas's itself.(i.e.they can do prayashchitta and join the brahmin
community again.)But,In kali yuga if he goes he will be considered as a mleaccha(very
lowest ) and not a brahmin(eventhough if he wears a poonal).Sastras say that they should
not be accepted as brahmins & should be seperated from brahmin community totally.No
prayashchittha can purify them.

PROHIBITED EATABLES
Brahmin must not eat onion,garlic,drumstick,raddish,surakkaai,egg,non-veg items and all
other vegtables of english origin.
Smoking & drinking are strictly prohibited by shaastras(i.e.dharma shaastra).
cooldrinks,cofee,tea,choclates,bisciuts,icecreams,bread must not be eaten under any
circumstances.

Not doing Aupaasanam?

If a grihastha brahmin fails to do Aupaasana homam daily for a year ,as a
praayashchittham (expiatory rite) he has to give 60 padis(kgs approx) of rice and 3 padis of
traditional cow's ghee to a brahmin who does aupasanam without fail.Multiply the above
amount with the no. of years of not doing aupasanam.(eg)For 5yrs : 60*5=300padis of rice
& 3*5=15 padis of ghee.

S U N D A Y, D E C E M B E R 2 , 2 0 0 7

SOURCE OF KNOWLEDGE
To understand & know our vedic culture & tradition,study of the

following works are recommended:

A)DHARMA SASTRA:

1)SRINIVASA DEEKSHITEEYAM

2) VAIDYANATHA DEEKSHITEEYAM (ALIAS)

SMRITI MUKTAPHALAM (SIX PARTS): (VERY IMPORTANT )
I. VARNASHRAMA KANDAM
II. AANIKA KANDAM
III. SHRAADHA KANDAM
IV. PRAYASHCHITHA KANDAM
V. THITHI NIRNAYA KANDAM
VI. AASOWCHA KANDAM
3)PARASARA SMRITI ( ESPECIALLY MEANT FOR KALI YUGA)
4)MANU & YAGYAVALKYA SMRITI
5)NIRNARYA SINDHU
6)DHARMA SINDHU

F)PURANAM:

1)SRIMATH BHAGAVATAM
2)VISHNU PURANAM

C)POORVA MIMAMSA(KARMA KANDA):

1)BHATTA DEEPIKA
2)MIMAMSA PARIBASHA
3)ARTHA SANGRAHAH
4)MIMAMSA PARIBASHA

B)UTTARA MIMAMSA(VEDANTA):

1)BRAHMA SUTRA BHASYAM

2)SRIMATH BHAGAVATH GEETA BHASHYAM
3)UPANISHAD BHASHYAM

D)VYAKARANA(SANSKRIT GRAMMER):

1)VAIYAKARANA SIDDHANTA KAUMUDHI

2) BRIHAT DHATU KUSUMAKARAM
3) VYAKARANA MAHABHASHYAM
4) AMARAKOSAM
5)LAGHU SIDDHANTA KAUMUDHI

E)NYAYA(TARKA):

1)TARKA SANGRAHAH
2) NYAYA PRAKASA
3) NYAYAMALA

G)ETHIHASAS:

RAMAYANA
MAHABARATHA

H)ARTHA SASTRA:(POLITICAL SCIENCE)

1)KAUTILYA ARTHA SASTRA

2)SUKRA NEETHI

I)FOR SHANTIS & PRAAYASHCHITTAS:

1)RUDRA YAMALAM
2)HAEMADRI
3)SRAUTA KOSA
4)SHANTHI KUSUMAKARAM
5)SHANTHI RATNKARAM
6)PRANPANCHA SARA SANGRAHAH

J)JYOTHISHAM(ASTRONOMY&ASTROLOGY):

1)PARASHARA HORA SASTRAM

2)BRIHAT SAMHITA
3)PRASNA MARGA
4)SOORYA SIDHANTHA

K)PRAYOGAM:(KALPAM-RITUALS):

1)APASTAMBA POORVA & APARA PRAYAGA SUTRAM

2)APASTAMBA SRAUTA SUTRAM
3)APASTAMBA GRIHYA & DHARMA SUTRAM
4)SULBA SUTRAM
5)EKAGNI KANDA BHASYAM

L)YOGA:

1)PATANJALA YOGA SUTRAM

2)HATAYOGA PRADIPIKA

14 VIDHYA STHANAAS
14 vidhya sthanas

VEDAS(4):

1. Rig vedam
2. Yajur vedam
3. Sama vedam
4. Atharvana vedam

SHATANGAAS:(6)

5.SHIKSHA
6.CHANDHAS
7.VYAKARANAM
8.JYOTHISHAM
9.NIRUKTHAM
10.KALPA SUTRAM.(SHRUATAM,GRIHYAM,DHARMA,SHULBA)

UPAANGAAS(4):

11.Nyayam (tarka)
12.Mimamsa
a. Poorva mimamsa &
b. Uttara mimamsa(vedanta)
13.Puranam (totally 18)
14.Dharma sastram

TOTALLY 14

UPAVEDAS(4):

1. Aayur vedam (medical science)

2. Dhanur vedam(archery)
3. Gandharva vedam(music)
4. Artha sastram(political science)

ETHIHASAS(2):

1) Srimath Ramayanam
2) Srimath Mahabaratham

VARNAASHRAMA DHARMAM
Let us see some of the important rules as prescribed in the smrithis(dharma sastras).

For Brahmins:

1. Must have a shika(tuft),i.e.having hair in the mid-part & shaving all the other four sides
of the head.
2. Must do sandhyavandhanam daily thrice.(during sun-rise,noon & sunset).
3. Must not cross the seas i.e.go abroad .
4. Must not drink coffee,tea& other soft drinks.
5. Must not eat the food cooked by other castes.
6. Must not eat the food which was prepared by shudras.
7. Must not eat during astami,amaavasya&Sunday nights.
8. Must fast completely during the ekadasi days.
9. Must not eat onion,garlic,drumstick,raddish,egg& all english vegtables.
10. Must not self-shave & shave frequently.
11. Must not shave during Sunday ,Tuesday ,Saturday, amavasya,poornima,astami
,ekadasi,pratama& chaturdasi .
12. Must not have moustache& crop.
13. Must not eat the food prepared in the hotels.
14. Must not use old water .
15. Must use only ground water for cooking and drinking purposes.
16. Must always have a traditional mark on his forehead.
17. Must not eat food that are made in ever-silver utensils.
18. Must recite the vedas daily to the extent possible.
19. Must perform aupasanam,agnihotram,vaishvadevam,brahmayagya daily before eating.

20. Must perform other paaka,havir&soma yagyas(totally 21) .

21. Must do marriage to their daughters within the age of 12 to get rid great sins as said in
the sastras.
22. Must always wear panchakaccham.
23. Must reside in a place where dharma sastras can be followed i.e.along riversides,villages etc.
24. Must not travel equally together with other castes.
25. Must not sell rice,salt ,oil,seasume, all metals,ores,honey,food,cereals,spices,milk,milk
products,stones,mud,textiles,dyes etc.
26. Must not work under other castes.
27. Must make livelihood only from teaching,doing spiritual rites in yagyas & accepting
dhana(gifts) from the king & other people. During emergency cases he can do
agriculture ,business & finance.
28. Must not earn money from illegal ways,by telling lies & especially by being a
doctor,singer or artist.

For ladies:

1. Must wear traditional dress always & assist their husband in the dharmic acts.
2. Must cook only with firewoods.
3. Must not wear fashion dresses.
4. Must not wear bindi stickers.
5. Must put kolam only with powdered rice for ants.
6. Must clean the house twice daily.
7. Must not use plastic,ever-silver&iron utensils.
8. Must not go for working.
9. Must not go outside the house independently.

After the death of their husband:

1. Must shave their head & cover it with their saree.

2. Must not wear kumkumum,gold,diamonds,flowers .
3. Must not decorate themselves.

4. Must be chaste & spend their time only in spiritual activities.

5. Must wear only ochre coloured saree.

For Kshatriyas:(The rulers)

1. Must govern their subjects as per sastras.

2. Must be well-versed in dhanur-veda(archery etc), vedas, sastras& politics.
3. Must help the down trodden & needy people
4. Must collect tax like a bee which doesnot ruin the flower while sucking the honey.
5. Must respect the brahmins and do charities to them for the countrys welfare.
6. Must control the social setup.i.e.the varnaashrama system.
7. Must do yagyas like ashwameda for peoples welfare.
8. Must setup many veda and sastra patasalas to propogate the vedas & its teachings.
9. Must equip his army well to face the enemies.
10. Must give the right justice to the problems.
11. Must punish those who disturb the brahmins &cows severely.

For vaishyas: (The business people)

1. Must do business,agriculture&finance.
2. Must protect & multiply the cows population.
3. Must give charities to the brahmins & needy.
4. Must perform shradha for forefathers as prescribed.
5. Must setup annadhana chatras for the poor.

For shudras:(labourers)

1. Must do the labour activities for the other three castes.

2. Must live under the shelter of brahmins & use the articles they give.
3.Must do pithru shradam with slokas regularly.
4.Must give great respect to brahmins & holy indian cows!
5.If he attacks brahmins & cows with his words or by his organs ,the ruler should cut off his
tongue & the organ which ill-treated brahmins & cows.

AND MORE

Common dharmas:

3. Must always wear oordhva or tripundra pundra i.e.thiruman or vibhuti.

4. Must do shradda(thithi)for their ancestors sincerely.
5. Must donate to their capablity to needy people daily.
6. Must speak only truth.
7. Must follow the sastric way of life in residence,food & dress.
8. Must not supress,torture & treat women as a slave.
9. Must donate generously to the brahmins for the worlds welfare.
10. Women must be educated and given full rights.
11. Everybody must respect each other.Especially the brahmins & kings.
12. Must save &protect especially our traditional cows(i.e.non-high breed varieties).
13. Must do gavaanikam daily.(i.e. giving green fodder to cows before eating).
14. Must not kill or wound animals and birds.
15. Must not blame & say others faults to anyone.
P O S T E D B Y D H A R M A S H A S T R A AT 1 0 : 2 6 AM N O C O M M E N T S :

S A T U R D A Y, J A N U A R Y 1 9 , 2 0 0 8

What are the dharmic rules for brahmacharis(unmarried)?

1.Should study vedas with its shadanga.(six angas).

2.Should do samidhadhanam daily twice.
3.Must have a palasha dhanda in hands.

4.must wear mounji (munja grass made into rope) in his waist.
5.Must wear krishnajina maekala (deer hide as upper garment) .
6.Must observe celibacy strictly.
7.Must not use perfumes,tambulam,sandal paste,flowers,scented oil.
8.Must take bisksha (food alms by saying BHAVATHI BIKSHAM DHEHI)
twice daily.
And more.

READ THIS ATLEAST ONCE IN UR LIFETIME!!!!!

TO READ GO to,
http://www.kamakoti.org/newlayout/template/hindudharma.html

VARNASHRAMA DHARMA MUST BE FOLLOWED!

CHECK,
http://www.kamakoti.org/newlayout/template/hindudharma.html/20/1/hindu/Varna+Dharma+For+U
niversal+Well-Being

SHOULD WOMEN WORK?????/

CHECK,
http://www.kamakoti.org/hindudharma/part18/chap13.htm

why child marriage must be done?

VIEW,
http://www.kamakoti.org/hindudharma/part18/chap6.htm

DAYS FOR ONE TIME MEAL!

Shaunaka Smriti says:

"Ashtamyam cha chadurdashyam na kuryaath bhojanam dhiva

AADITYA parva sankranthau vyathipathae pitur dinae
Abithashchopavasasya na kuryan NISHI BHOJANAM"

MEANING:
During ashtami,chadurdasi dont eat during noon.During
sunday,amavasya,poornima,month birth,vyathipatham,pitur dinam dont eat during night.

There r mantras for prayashchitta if u eat!

CAN BRAHMINS FOLLOW BELOW MENTIONED PERSONS??

1. Swami Vivekananda
2. Satya Sai Baba
3. Swami Dayananda Saraswati(Arya Samaj)
4. Gandhiji
5. Sri Ram Sharma Acharya ( Gayatri Pariwar)
6. Dr Hegdewar (founder of RSS)
7. Swami Dayananda Saraswati ( Arsha Vidya Gurukulam) and many others.

Though the above mentioned persons belong to hinduism we cant say them as followers
of dharma shastras! They have their own principles which contradict with many places
in dharma shastras! thats why we say their doctorine doesnt belong to SATH
(good)SAMPRADAYA!Only good aspects in them that doesnt contradict with dharma
shastras must be followed by brahmins!They should not be considered as ideals for

brahmins! Ideals should be Adi shankara,ramanuja,madhwacharya ..... who was within

varnaashrama dharma (sanyasa ashrama).so,they r called as NIYAMA VAIDHEEKA
SANYASIS.

But the people above said r ANIYAMA AVAIDHEEKAS.For heaven sake dont follow their
activities like going abroad etc which r against shastras if u r a brahmin!

NEED VAIDYANATHA DEEKSHITIYAM??

DOWNLOAD IT FROM,

http://vaidyanatha.ambaa.org/ (only sanskrit)

Do u have a shika(tuft) to make ur karmas fruitful?

Karmas like sandhayavandhanam,tharpanam,shraadham etc become fruitless if it is done
without having shika in ur head.Like havir offerings done in ash which is of no
use,similarly karmas done without shika doesn't reach the devas but gives strength to
asuras!

PRAMANA PROHIBITING TO GO ABROAD!

BOOKNAME : Vaidhyanatha deekshiteeyam( also called smriti muktha phalam)
VOLUME : Varnaashrama dharma kandam
TITLE : Kaliyuga nishiddha dharma:
REFERENCE :Dharma shastra sudha nidhi
TEXT :

" DHVIJASYAABDHAOU THU NIRYAANAM, SHOWDHITASYAAPI SANGRAHAHAH"

Purport:

To rejoin those who have went abroad eventhough if they have done purification
rites(prayashchitta).{ is prohibited in kali yuga}
P O S T E D B Y D H A R M A S H A S T R A AT 1 2 : 3 5 AM N O C O M M E N T S :

What are the dharmic rules for SANYASIS?

1.Should always have a dhanda(bamboo staff) and kamandulu(used for abulations

made of wood).If he is without these two he cannot be considered as a sanyasi but
a chandala.
2.Should strictly observe celibacy.
3. Must not travel in vehicles.Should travel by foot only.
4.Must shave once in two months only.
5.Must take biksha and eat.
6.Must not travel abroad.
7.Should not indulge on wordly affairs.
8.Must not stay in a town more than three days.Must be in continous travel.
9.Must bathe thrice daily in cold water.
10.Must not save money for personal use.
11.Must concentrate only in doing sharavana,manana,nidhidhyaasana of
vedhantha.
12.Should do the karmas like japas and poojas as said by the guru.
And many more.

For more information see a scanned book called paarmahamsya dharma

mimamsa written in sanskrit.You should download ALTERNATIFF to view the
scanned book.It is available at,
http://www.new.dli.ernet.in/scripts/FullindexDefault.htm?
path1=/data/upload/0051/944&first=1&last
1) Dont be an addict to tv programmes .First,disconnect ur cable tv ,then only u will
be able to do anushtaanam ,really u will be able to do wonders.you will have lot of
time.(especially for women).
2) Entertain yourself in any useful activities like gardening,reading,music,social
services etc.
3) Teach your children about dharma sastra in their childhood and be a roll-model
for them.
4) Create a suitable environment for ur child.Assit & encourage him to practice
dharma anushtanam.
5) Read the dharma sastras regularly every day whether you follow it or
not.Reading itself brings u great virtues.
6) Dont admit your child in co-education school or colleges as this may lead to
inter-caste love marriage & varna sankaryam(collapse society set-up of varnas).
7) Make marriage arrangements for ur child as young as possible.(boys-below
17,girls-below 12 yrs)
8) Dont eat in hotels.
9) Have a shika (tuft) to make ur rites fruitful
10) Perform sandhyavandhana thrice daily.
11) If married do aupaasanam,agnihotra,vaishvadevam daily.
12) In kaliyuga dhanam(charity) & naama sankirthana are said to be more fruitful &
powewrful.
13) Give food for bhramacharis ,sanyasins and unknown guests daily if married.Or
calculate the amount of rice and give it to mutts or patasalas every month.
14) Study and recite atleast a small portion of ur veda.
15) Atleast try to have the basic knowledge of sanskrit.
16) One cannot be considered as a brahmin if he crosses the sea (i.e. the limits of
bharat desa)

17) There is no expiatory(praayashchittha) rite for crossing the seas in kaliyuga.

18) For livelihood brahmin can do only any of the below:
1)teach vedas &sastras(adhyaapanam)
2)get charity (Prathigraham)
3)do vedic rites for others (yaajanam)
4)do farming by others(krishi)
5)finance at dharmic interest rate
6) do shilpam (cooking food for others)
7)maintain cows ,but should not sell its milk(Gosamrakshanam)
8)Doing unjavritti(unja=picking.i.e.picking leftover grains from the farm fields)
19)Must not sell those which are prohibited in the sastras.e.g.rice,salt ,oil,pulses etc
20)Must not work under shudras.

It is the duty of every household brahmin (grihastha) to do

sandhyavandanam,aupasanam,agnihotram,deva pooja,maadhyanikam,brahma
yagyam and vaishvadevam daily.He must give biksha(food) to the brahmachari's &
sanyasis.

DO WITHOUT FAIL!
A grihastha should do darsha poornamasa ishti and sthaalipaakam during prathamai
without fail.

BRAHMINS DAILY DUTIES:

It is the duty of every household brahmin (grihastha) to do
sandhyavandanam,aupasanam,agnihotram,deva pooja,maadhyanikam,brahma yagyam
and vaishvadevam daily.He must give biksha(food) to the brahmachari's & sanyasis.

PROHIBITIONS IN KALI YUGA

Accepting those who have went to abroad again into the brahmin community after doing
prayashchitta is stricrly prohibited in kali yuga.

DONT GO ABROAD!!!!!!!!!!!
Brahmins must not go abroad for any purpose(material or spiritual).They should not cross
the seas by means of ship or plane.This doesn't mean that they can go abroad by land.Going
by landways are also restricted.Severe prayashchittas are said in the sastras for going
abroad in previous yugas's itself.(i.e.they can do prayashchitta and join the brahmin
community again.)But,In kali yuga if he goes he will be considered as a mleaccha(very
lowest ) and not a brahmin(eventhough if he wears a poonal).Sastras say that they should
not be accepted as brahmins & should be seperated from brahmin community totally.No
prayashchittha can purify them.

PROHIBITED EATABLES
Brahmin must not eat onion,garlic,drumstick,raddish,surakkaai,egg,non-veg items and all
other vegtables of english origin.
Smoking & drinking are strictly prohibited by shaastras(i.e.dharma shaastra).
cooldrinks,cofee,tea,choclates,bisciuts,icecreams,bread must not be eaten under any
circumstances.

Not doing Aupaasanam?

If a grihastha brahmin fails to do Aupaasana homam daily for a year ,as a
praayashchittham (expiatory rite) he has to give 60 padis(kgs approx) of rice and 3 padis of
traditional cow's ghee to a brahmin who does aupasanam without fail.Multiply the above
amount with the no. of years of not doing aupasanam.(eg)For 5yrs : 60*5=300padis of rice
& 3*5=15 padis of ghee.

S U N D A Y, D E C E M B E R 2 , 2 0 0 7

SOURCE OF KNOWLEDGE
To understand & know our vedic culture & tradition,study of the

following works are recommended:

A)DHARMA SASTRA:

1)SRINIVASA DEEKSHITEEYAM

2) VAIDYANATHA DEEKSHITEEYAM (ALIAS)

SMRITI MUKTAPHALAM (SIX PARTS): (VERY IMPORTANT )
I. VARNASHRAMA KANDAM
II. AANIKA KANDAM
III. SHRAADHA KANDAM
IV. PRAYASHCHITHA KANDAM
V. THITHI NIRNAYA KANDAM
VI. AASOWCHA KANDAM
3)PARASARA SMRITI ( ESPECIALLY MEANT FOR KALI YUGA)
4)MANU & YAGYAVALKYA SMRITI
5)NIRNARYA SINDHU
6)DHARMA SINDHU

F)PURANAM:

1)SRIMATH BHAGAVATAM
2)VISHNU PURANAM

C)POORVA MIMAMSA(KARMA KANDA):

1)BHATTA DEEPIKA
2)MIMAMSA PARIBASHA
3)ARTHA SANGRAHAH
4)MIMAMSA PARIBASHA

B)UTTARA MIMAMSA(VEDANTA):

1)BRAHMA SUTRA BHASYAM

2)SRIMATH BHAGAVATH GEETA BHASHYAM
3)UPANISHAD BHASHYAM

D)VYAKARANA(SANSKRIT GRAMMER):

1)VAIYAKARANA SIDDHANTA KAUMUDHI

2) BRIHAT DHATU KUSUMAKARAM
3) VYAKARANA MAHABHASHYAM
4) AMARAKOSAM
5)LAGHU SIDDHANTA KAUMUDHI

E)NYAYA(TARKA):

1)TARKA SANGRAHAH
2) NYAYA PRAKASA
3) NYAYAMALA

G)ETHIHASAS:

RAMAYANA
MAHABARATHA

H)ARTHA SASTRA:(POLITICAL SCIENCE)

1)KAUTILYA ARTHA SASTRA

2)SUKRA NEETHI

I)FOR SHANTIS & PRAAYASHCHITTAS:

1)RUDRA YAMALAM
2)HAEMADRI
3)SRAUTA KOSA
4)SHANTHI KUSUMAKARAM
5)SHANTHI RATNKARAM
6)PRANPANCHA SARA SANGRAHAH

J)JYOTHISHAM(ASTRONOMY&ASTROLOGY):

1)PARASHARA HORA SASTRAM

2)BRIHAT SAMHITA
3)PRASNA MARGA
4)SOORYA SIDHANTHA

K)PRAYOGAM:(KALPAM-RITUALS):

1)APASTAMBA POORVA & APARA PRAYAGA SUTRAM

2)APASTAMBA SRAUTA SUTRAM
3)APASTAMBA GRIHYA & DHARMA SUTRAM
4)SULBA SUTRAM
5)EKAGNI KANDA BHASYAM

L)YOGA:

1)PATANJALA YOGA SUTRAM

2)HATAYOGA PRADIPIKA

14 VIDHYA STHANAAS
14 vidhya sthanas

VEDAS(4):

1. Rig vedam
2. Yajur vedam
3. Sama vedam
4. Atharvana vedam

SHATANGAAS:(6)

5.SHIKSHA
6.CHANDHAS
7.VYAKARANAM
8.JYOTHISHAM
9.NIRUKTHAM
10.KALPA SUTRAM.(SHRUATAM,GRIHYAM,DHARMA,SHULBA)

UPAANGAAS(4):

11.Nyayam (tarka)
12.Mimamsa
a. Poorva mimamsa &
b. Uttara mimamsa(vedanta)
13.Puranam (totally 18)
14.Dharma sastram

TOTALLY 14

UPAVEDAS(4):

1. Aayur vedam (medical science)

2. Dhanur vedam(archery)
3. Gandharva vedam(music)

4. Artha sastram(political science)

ETHIHASAS(2):

1) Srimath Ramayanam
2) Srimath Mahabaratham

VARNAASHRAMA DHARMAM
Let us see some of the important rules as prescribed in the smrithis(dharma sastras).

For Brahmins:

1. Must have a shika(tuft),i.e.having hair in the mid-part & shaving all the other four sides
of the head.
2. Must do sandhyavandhanam daily thrice.(during sun-rise,noon & sunset).
3. Must not cross the seas i.e.go abroad .
4. Must not drink coffee,tea& other soft drinks.
5. Must not eat the food cooked by other castes.
6. Must not eat the food which was prepared by shudras.
7. Must not eat during astami,amaavasya&Sunday nights.
8. Must fast completely during the ekadasi days.
9. Must not eat onion,garlic,drumstick,raddish,egg& all english vegtables.
10. Must not self-shave & shave frequently.
11. Must not shave during Sunday ,Tuesday ,Saturday, amavasya,poornima,astami
,ekadasi,pratama& chaturdasi .
12. Must not have moustache& crop.
13. Must not eat the food prepared in the hotels.
14. Must not use old water .
15. Must use only ground water for cooking and drinking purposes.
16. Must always have a traditional mark on his forehead.
17. Must not eat food that are made in ever-silver utensils.
18. Must recite the vedas daily to the extent possible.

19. Must perform aupasanam,agnihotram,vaishvadevam,brahmayagya daily before eating.

20. Must perform other paaka,havir&soma yagyas(totally 21) .
21. Must do marriage to their daughters within the age of 12 to get rid great sins as said in
the sastras.
22. Must always wear panchakaccham.
23. Must reside in a place where dharma sastras can be followed i.e.along riversides,villages etc.
24. Must not travel equally together with other castes.
25. Must not sell rice,salt ,oil,seasume, all metals,ores,honey,food,cereals,spices,milk,milk
products,stones,mud,textiles,dyes etc.
26. Must not work under other castes.
27. Must make livelihood only from teaching,doing spiritual rites in yagyas & accepting
dhana(gifts) from the king & other people. During emergency cases he can do
agriculture ,business & finance.
28. Must not earn money from illegal ways,by telling lies & especially by being a
doctor,singer or artist.

For ladies:

1. Must wear traditional dress always & assist their husband in the dharmic acts.
2. Must cook only with firewoods.
3. Must not wear fashion dresses.
4. Must not wear bindi stickers.
5. Must put kolam only with powdered rice for ants.
6. Must clean the house twice daily.
7. Must not use plastic,ever-silver&iron utensils.
8. Must not go for working.
9. Must not go outside the house independently.

After the death of their husband:

1. Must shave their head & cover it with their saree.

2. Must not wear kumkumum,gold,diamonds,flowers .

3. Must not decorate themselves.

4. Must be chaste & spend their time only in spiritual activities.
5. Must wear only ochre coloured saree.

For Kshatriyas:(The rulers)

1. Must govern their subjects as per sastras.

2. Must be well-versed in dhanur-veda(archery etc), vedas, sastras& politics.
3. Must help the down trodden & needy people
4. Must collect tax like a bee which doesnot ruin the flower while sucking the honey.
5. Must respect the brahmins and do charities to them for the countrys welfare.
6. Must control the social setup.i.e.the varnaashrama system.
7. Must do yagyas like ashwameda for peoples welfare.
8. Must setup many veda and sastra patasalas to propogate the vedas & its teachings.
9. Must equip his army well to face the enemies.
10. Must give the right justice to the problems.
11. Must punish those who disturb the brahmins &cows severely.

For vaishyas: (The business people)

1. Must do business,agriculture&finance.
2. Must protect & multiply the cows population.
3. Must give charities to the brahmins & needy.
4. Must perform shradha for forefathers as prescribed.
5. Must setup annadhana chatras for the poor.

For shudras:(labourers)

1. Must do the labour activities for the other three castes.

2. Must live under the shelter of brahmins & use the articles they give.
3.Must do pithru shradam with slokas regularly.
4.Must give great respect to brahmins & holy indian cows!

5.If he attacks brahmins & cows with his words or by his organs ,the ruler should cut off his
tongue & the organ which ill-treated brahmins & cows.
AND MORE

Common dharmas:

3. Must always wear oordhva or tripundra pundra i.e.thiruman or vibhuti.

4. Must do shradda(thithi)for their ancestors sincerely.
5. Must donate to their capablity to needy people daily.
6. Must speak only truth.
7. Must follow the sastric way of life in residence,food & dress.
8. Must not supress,torture & treat women as a slave.
9. Must donate generously to the brahmins for the worlds welfare.
10. Women must be educated and given full rights.
11. Everybody must respect each other.Especially the brahmins & kings.
12. Must save &protect especially our traditional cows(i.e.non-high breed varieties).
13. Must do gavaanikam daily.(i.e. giving green fodder to cows before eating).
14. Must not kill or wound animals and birds.
15. Must not blame & say others faults to anyone.
P O S T E D B Y D H A R M A S H A S T R A AT 1 0 : 2 6 AM N O C O M M E N T S :

S A T U R D A Y, J A N U A R Y 1 9 , 2 0 0 8

What are the dharmic rules for brahmacharis(unmarried)?

1.Should study vedas with its shadanga.(six angas).

2.Should do samidhadhanam daily twice.

3.Must have a palasha dhanda in hands.
4.must wear mounji (munja grass made into rope) in his waist.
5.Must wear krishnajina maekala (deer hide as upper garment) .
6.Must observe celibacy strictly.
7.Must not use perfumes,tambulam,sandal paste,flowers,scented oil.
8.Must take bisksha (food alms by saying BHAVATHI BIKSHAM DHEHI)
twice daily.
And more.

READ THIS ATLEAST ONCE IN UR LIFETIME!!!!!

TO READ GO to,
http://www.kamakoti.org/newlayout/template/hindudharma.html

VARNASHRAMA DHARMA MUST BE FOLLOWED!

CHECK,
http://www.kamakoti.org/newlayout/template/hindudharma.html/20/1/hindu/Varna+Dharma+For+U
niversal+Well-Being

SHOULD WOMEN WORK?????/

CHECK,
http://www.kamakoti.org/hindudharma/part18/chap13.htm

why child marriage must be done?

VIEW,
http://www.kamakoti.org/hindudharma/part18/chap6.htm

DAYS FOR ONE TIME MEAL!

Shaunaka Smriti says:

"Ashtamyam cha chadurdashyam na kuryaath bhojanam dhiva

AADITYA parva sankranthau vyathipathae pitur dinae
Abithashchopavasasya na kuryan NISHI BHOJANAM"

MEANING:
During ashtami,chadurdasi dont eat during noon.During
sunday,amavasya,poornima,month birth,vyathipatham,pitur dinam dont eat during night.

There r mantras for prayashchitta if u eat!

CAN BRAHMINS FOLLOW BELOW MENTIONED PERSONS??

1. Swami Vivekananda
2. Satya Sai Baba
3. Swami Dayananda Saraswati(Arya Samaj)
4. Gandhiji
5. Sri Ram Sharma Acharya ( Gayatri Pariwar)
6. Dr Hegdewar (founder of RSS)
7. Swami Dayananda Saraswati ( Arsha Vidya Gurukulam) and many others.

2. What are the dharmic rules for SANYASIS?

3. 1.Should always have a dhanda(bamboo staff) and kamandulu(used for

abulations made of wood).If he is without these two he cannot be considered

as a sanyasi but a chandala.
4. 2.Should strictly observe celibacy.
5. 3. Must not travel in vehicles.Should travel by foot only.
6. 4.Must shave once in two months only.
7. 5.Must take biksha and eat.
8. 6.Must not travel abroad.
9. 7.Should not indulge on wordly affairs.
10. 8.Must not stay in a town more than three days.Must be in continous travel.
11. 9.Must bathe thrice daily in cold water.
12. 10.Must not save money for personal use.
13. 11.Must concentrate only in doing sharavana,manana,nidhidhyaasana of
vedhantha.
14. 12.Should do the karmas like japas and poojas as said by the guru.
15. And many more.
16. For more information see a scanned book called paarmahamsya dharma
mimamsa written in sanskrit.You should download ALTERNATIFF to view
the scanned book.It is available at,
17. http://www.new.dli.ernet.in/scripts/FullindexDefault.htm?
18.What are the dharmic rules for SANYASIS?
19. 1.Should always have a dhanda(bamboo staff) and kamandulu(used for
abulations made of wood).If he is without these two he cannot be considered
as a sanyasi but a chandala.
20. 2.Should strictly observe celibacy.
21. 3. Must not travel in vehicles.Should travel by foot only.
22. 4.Must shave once in two months only.
23. 5.Must take biksha and eat.
24. 6.Must not travel abroad.
25. 7.Should not indulge on wordly affairs.
26. 8.Must not stay in a town more than three days.Must be in continous travel.
27. 9.Must bathe thrice daily in cold water.
28. 10.Must not save money for personal use.

29. 11.Must concentrate only in doing sharavana,manana,nidhidhyaasana of

vedhantha.
30. 12.Should do the karmas like japas and poojas as said by the guru.
31. And many more.
32. For more information see a scanned book called paarmahamsya dharma
mimamsa written in sanskrit.You should download ALTERNATIFF to view
the scanned book.It is available at,
33. http://www.new.dli.ernet.in/scripts/FullindexDefault.htm?
Though the above mentioned persons belong to hinduism we cant say them as
followers of dharma shastras! They have their own principles which contradict
with many places in dharma shastras! thats why we say their doctorine doesnt
belong to SATH (good)SAMPRADAYA!Only good aspects in them that doesnt
contradict with dharma shastras must be followed by brahmins!They should not
be considered as ideals for brahmins! Ideals should be Adi
shankara,ramanuja,madhwacharya ..... who was within varnaashrama dharma
(sanyasa ashrama).so,they r called as NIYAMA VAIDHEEKA SANYASIS.

But the people above said r ANIYAMA AVAIDHEEKAS.For heaven sake dont follow
their activities like going abroad etc which r against shastras if u r a brahmin!

NEED VAIDYANATHA DEEKSHITIYAM??

DOWNLOAD IT FROM,

http://vaidyanatha.ambaa.org/ (only sanskrit)

Do u have a shika(tuft) to make ur karmas fruitful?

Karmas like sandhayavandhanam,tharpanam,shraadham etc become fruitless if it is done
without having shika in ur head.Like havir offerings done in ash which is of no

use,similarly karmas done without shika doesn't reach the devas but gives strength to
asuras!

PRAMANA PROHIBITING TO GO ABROAD!

BOOKNAME : Vaidhyanatha deekshiteeyam( also called smriti muktha phalam)
VOLUME : Varnaashrama dharma kandam
TITLE : Kaliyuga nishiddha dharma:
REFERENCE :Dharma shastra sudha nidhi
TEXT :

" DHVIJASYAABDHAOU THU NIRYAANAM, SHOWDHITASYAAPI SANGRAHAHAH"

Purport:
To rejoin those who have went abroad eventhough if they have done purification
rites(prayashchitta).{ is prohibited in kali yuga}
P O S T E D B Y D H A R M A S H A S T R A AT 1 2 : 3 5 AM N O C O M M E N T S :

What are the dharmic rules for SANYASIS?

1.Should always have a dhanda(bamboo staff) and kamandulu(used for abulations

made of wood).If he is without these two he cannot be considered as a sanyasi but
a chandala.
2.Should strictly observe celibacy.
3. Must not travel in vehicles.Should travel by foot only.
4.Must shave once in two months only.
5.Must take biksha and eat.
6.Must not travel abroad.

7.Should not indulge on wordly affairs.

8.Must not stay in a town more than three days.Must be in continous travel.
9.Must bathe thrice daily in cold water.
10.Must not save money for personal use.
11.Must concentrate only in doing sharavana,manana,nidhidhyaasana of
vedhantha.
12.Should do the karmas like japas and poojas as said by the guru.
And many more.
For more information see a scanned book called paarmahamsya dharma
mimamsa written in sanskrit.You should download ALTERNATIFF to view the
scanned book.It is available at,
http://www.new.dli.ernet.in/scripts/FullindexDefault.htm?
path1=/data/upload/0051/944&first=1&last
5 Tithi Vrata Nirnayas:
After the narration of Narada Purana as above, Dharma Sindhu describes Tithi-wise
Nirnayaas: Praatipadaa nirnaya: In respect of Vratas and Pujaas on Shukla Pratipada
Tithi, the Sankalpa (Resolve) for the same would have to be for Pratipada Tithi
despite the fact that the purva viddha or carry forward of Pratipada commenced on
the previous day and would be valid till the madhyana or mid day next. In case, there is
a carry-forward of Amavasya, then again the Sankalpa should not be for Amavasya but
has to be for Pratipada. Any Sankalpa is best done between Suryodayas Ushahkaala
and two muhurtaas later. Like-wise, Dwiteeya Shukla Paksha Tithi is to be decided after
considering the Triteeya viddha. In case of Krishna Paksha, if a Tithi is taken as of two
parts as Purvaahna/ before noon and Uttaaraahna/ post noon, then the
dwiteeya tithi is to be considered as Purvaahna. As regards the Triteeya ,with the
exception of Rambhaa Vrata, all other Vratas are to be performed three muhurtaas
leaving the carry forward of the previous Tithi ie.on the Triteeya Tithi itself. In respect
of Gouri Vrata however, slight extension of Kalaa- Kaashtah from the Dwiteeya Tithi to
the Triteeya would disqualify the Samkalpa but the carry forward of the Dwiteeya would
be in order if theSamlalpa of this Vrata is acceptable soon on the termination of the
Triteeya s extension ie on Chaturthi morning. Referring to Ganesha Vrata , Dharma
Sindhu stated that the Chaturthi is to be taken into consideration as the Madhyaahna

Chaturthi and if the Chaturthi arrives after Madhyaahna then the Vrata is to be
performed on the next day . If however Chaturthi extends to the following madhyaana,
then Chaturthi is preferably applied to the previouys day itself.Sankata Chaturthi Vrata
is to be reckoned as of Chandrodaya kaala Vyapti; if Chandrodaya is on the previous day
then the Vrata sankalpa would be for the Triteeya; other wise on Chaturthi proper; if
Chandrodaya is reckoned on both the days, then Chaturthi is the day foir the sankalpa.
On Panchamis for instance on Naga Panchami Vrata, arrival of Panchami upto the
Madhaayna the Vrtata Sankalpa be firmed up on that day itself. But if Madhyaahnas
occur in both the days then the Vrata be performed on first Madhyaahna ie on
Panchami proper.On Shashthi Vrataas like the Skanda Vrata, the same principle is
followed viz. the Purva Viddha or the carry forward upto madhyaana of Shashti be taken
into consideration. It may however noted that the Sunday-Shashthi/Saptami
combination is unique and is noted as Padmaka Yoga. Saptami Vratas like Ratha
Saptami are decided on the basis of Suryastamaon the previous Shashti Tithi
without carry forward of Shashthi into the Saptami. In regard to Ashtami Vrataas,
especially Krishnaashtami is performed in Krishna Paksha of Shravana Maasa, on the
afore- mentioned principle of poorva tithi vidha upto Madhyahana. Similar would
be the case of Bhavani Puja on Chaitra Shukla Ashtami, Durga Puja Ashvauyuja Shukla
Ashtami and Kaala Bhairava Puja on Margasirsha Krishnaashtami coinciding with
Bhairava Jayanti. In reference to Navami Vrataas,like Shri Rama Navami on Chaitra
Shukla Paksha, Maharnavami on Ashwin Shukla Paksha and Akhshaya Navami of
Kartika Shukla Paksha, the analogy of Ashtami Viddha upto madhyahna be
considered. Dashami Vrata nirnaya in respect of Vijaya Dashami in Ashviyuja Shukla
Paksha and Gangaavatarana Snaanas on Jyeshtha Shukla Paksha are observed too.
Ekaadashi nirnaya: There are two ways of observing Ekadashi viz. mere Upavaasa and
Vrata Swarupa. In the former case, those persons who have sons too could observe
Upavaasa but not those who sons in Krishna Paksha. The Vrata with Upavaasa needs to
be performed formally as per prescribed Mantraas and Brahmana Bhojana. However,
those who observe the Vrata from Aashadha Shukla Ekadashi called Shayani upto
Kartika Shukla Ekaadashi called Bodhini could do so even if they have sons ; ie. even
including the Vrata in Krishna Pakshaas. In fact, Vaishnava Grihasthis do not have the
barrier of Shukla / Krishna Paksha irrespective of their having sons or not. The Vrata is
highly beneficial for good health, prosperity and contentment. Observance of the
Ekaadashi Upavaasa in any case is stated to be compulsory, be it among Vaishavaites, or
Shaivaites or Suryopaasakaas and non obervance attracts prayaschitta or
atonement. The Vrata can be performed by any body from eight to eighty years; in fact
whose who are able to observe the Vrata has no age barrier. Married women have to
secure the clearance of their husbands, lest it may tantamount to futility and even
negative resulting in the husbands longevity and Naraka vaasa of the woman
concerned. Irrespective of being a man or woman, those who might not be able to
withstand the rigour of Nakta Bhojana, the Vrata could still be performed by way of
securing Havishya Anna Prasasada, besides fruits, tila, milk, water, ghee,
panchagavya or a mix of five of cow products viz. milk-ghee-curd-urine and dung
as per ones own ability or choice. If for any reason, Ekaadashi Upavaasa is not
observed, then the failure could be rectified by observing the Vrtata or Upavaasa on the
next day viz. Dwadashi. Those who have no physical strength or disability to perform
the Ekaadashi Vrata, blood relations like wife or husband, sons, sisters, brothers could

proxy for the Kartaas. Observing Ekaadashi Vrata is stated to reap the fruits of hundred
yagnaas. Ekaadashi nirnaya is based on Vaishnava and Smaarta methods. Ekaadashi
occurs in two ways depending on the Vedha viz. Arunodaya Dashami Vedha and
another is Suryodaya Dashami Vedha; Suryodaya is indeed clear. Vaishnavaas take into
account 57 ghadis before Arunodaya while Smartaas consider 60 ghadis before.
Ekaadashi takes place in two time capsules: one is Viddha and another is Shuddha.
Arunodaya Vedhas Viddha is stated to differentiate Shuddha Ekaadashi. This occurs
in four ways viz. Adhika Ekaadashi, Adhika Dwadashi, both Adhikaas and both
Anadhikas. The Tithi of Dwadashi is known as the Adhikata Suryodaya
preceding Ekadashi. As per Smarta Nirnaya, Dashamis Vedha Viddha at Suryodaya is
called Ekadashi. In case both Ekadashi and Dwadashi happen to be on the same Tithi,
then the previous capsule of time is preferred for Upavaasa.Before the Upavaasa and
Vrata, the Karta after concluding the Nitya Kriyas in the morning of Dashami should
initiate the Sankalpa (Invocation) by saying: Devesha! We are declaring to take up
the Ekaadashi Vrata for three days viz. Dashami-Ekaadashi-Dwaadashi; kindly bless us
to perform the Vrtata without any hindrance (Dashami dinaarambha kaarsheham
Vratam tawaa, Tridinam Deva Devesha nirvighnam kuru Keshava!). Having made the
Prayer, the Karta should observe Eka Bhuktaor one meal on the day. During the
Vrata / Upavaasa of three days, the Kartha should have a single simple vegetarian meal
a day without oily fries and grams, keep restraint on excessive quantity of eating or
drinking water or juices, practise celibacy and abstinence, refrain from consumption of
honey, observe silence and least possible conversation, avoid day-time sleep, and keep
cool and be devotional minded. Next morning, after performing Nitya Karmaas, the
Karta should face East-ward with folded hands with flowers, take Achamanawith
the water from a copper vessel and express his / her resolve as follows: Ekaadashyaam
niraahaaro bhutwaahamapa- rehani, Bhakshaami Pundarikaasha sharanam mey
Bhavaachyuata/ (Hey Pundarikaaksha! I will fast on Ekaadashi and on the following
day shall break the fast; Achyuta! Kindly ensure my good health.) Those Kartaas who
are unable to perform perfect fasting might help themselves with water, or milk, or
fruits, on the pattern of Nakta Bhojana. Shaivaits should execute Rudra Gayatri and
others regular Gayatri must recite along with the Sankalpa. In case, Ekaadashi arrives at
mid-night, fasting should extend beyond mid-day. After the Sankalpa, the Karta should
take three sips of water from the prescribed vessel, while reciting Namo Nartaayana
Mantra three times and having prepared a Kalyana Mandapa settle down to
execute formal Puja of the Idol with Deepa-Dhupa-Pushpa-Phala- Snaana of the IdolYagnopaveeta-Vastra-Naivedya-Arati- Mangala Vaadya-Geeta-Nrityaadi Upachaaraas
and Raatri Jagaranas. The Ekadashi Niyamaas include avoidance of harsh language or
impure thoughts or bad countenances. Patience, calmness and truthfulness ought to be
the
hallmarks.
Dwadashi Tithi Puja: Next morning on the following dwadashi again well before sunrise after ablutions, pray to Surya Deva, execute normal Sandhyaa Vandanaadi nitya
karmaas , perform Punah-Puja to be followed by Brahmana Puja-Bhojana dakshina
Vastradaaadi vidhis, break the Ekaadashi Upavasa finally by reciting : Agnaana
timiraandhasya Vratanaanena Keshaava! Praseeda Sumukho Naatha Jnaana drushti
pradobhava/ (Hey Keshava! Be pleased as the Vratathat is just concluded and bless me
by letting me out of Aganaanaor ignorance and grant me Jnaana Drishti or the

vision of wisdom!) . In the event of unsatisfactory observance of the strict regime of

Dashami-Ekaadashi - Dwaadashi Vrataas, the Prayascchitta or atonement is to recite
the Ashtaakshara Mantra viz. Om Namo Naraayanaaya hundred and eight
times for minor derelictions and one thousanad and eight times for major lapses. The
termination of the act of atonement would be to mix up Tulasi leaves in the Naivedya
Anna mixed with Amlaaphala or goosebury fruit. Dwadashi Paarana must be
done before the close of the Tithi. Dwaadashi Niyamaas or regulations include
avoidance of day-sleep, consuming of others food and double bhojana; honey, eating
or drinking in glass utensils, consumption of oily food, meat and oily food, pulses like
masoor (Red lentil), Chana (green lentil), Urad, til /sesame seed products etc; use of
cosmetics including eye-lotions; anger-greed-untruthfulness, any kind of intoxication,
betel leaves, and so on. While these regulations are in the Kaamya Vratas, the Nitya
Vrataas are flexible in the sense that those who might not have ability to the observe
strict procedures, especially the day-night fasts, atleast they could undertake a light
meal without Anna (cerials). Incidentally, Maha Dwaadashis are of eight types:
That tithi which is predominetly Ekadashi but extends into Dwadashi is called
Unmeelani Dwadashi. That Dwadashi which is Shuddha or of Shukla Paksha
extending to the next phase of Krishna Paksha is called Vaangjuli. If Ekadashi
occurs at Suryodaya and extends to Dwadashi upto the next mornings Trayodashi
then the Maha Dwadashi is called Tridarshi Dwadashi. If Dwadashi extends towards
Darshani/ Amaavawasya or Pournaamaasi, then it is called Pakshavardhani. If it is
with Pushyami then it is called Jaya Dwadashi, with Shravana then Vijaya, with
Punarvasu then Jayanti, and with Rohini then Papanaashani. Upasaasaas on these
Maha Dwadashis are of great significance as would reduce the impact of sins and lead to
the path of Moksha. Trayodashi Tithi Nirnaya: It may be noted that Trayodashi falling
before Shukla Paksha and after Krishna Paksha are significant. Beginning from a Shukla
Paksha Trayodashi falling on a Saturday, Pradosha kaala Vrata pujas of Bhagavan Shiva
and nakta bhojana executed on twenty four Shukla Trayodashis would have far reaching
consequence. That Nakta Bhojana is called Chaayaa Nakta and this is required to be
performed as Trayodashi lasts six ghadis / three muhurtas ahead. Chaturdashi Nirnaya:
Chaturdashi is counted as occurs on before Pournami in Shukla Paksha or on a day
before Amavashya in Krishna Paksha. On each Krishna Chaturdashi, Kamya Shiva
Raatri Vrata is performed as in the case of Maha Shiva Raatri; that is the timing should
be such that Chaturdashi should be till midnight. Paarana should thus be during
Chaturdashi; other wise, this has to be till the next morning on Purnima.
Pournami-Amavasya Nirnaya: Except Savitri Vrata which can be observed on both
Pournami and Amavasya, all other Vratas are scheduled on Amavasya keeping in view
the Vachana / Principle : Bhutoshtaadashanaadhibhih ie. even if there is a
vedha( protrusion of time from one tithi into the subsequent tithi) from
Chaturdashi to the next tithi by eight ghadis. That is why the vedha from Chaturdashi to
Amavasya is worthy of performing the Vrtas on Amavasya too. In fact, Amavasyaas
coinciding with Mondays and Tuesdays are considered as very auspicious for Saanaas,
Daanaas, and Pujas. Like wise, Sundays falling on Saptamis and Tuesdays on
Chaturshis are auspicious. The Soma vati Amavasya Vrata is preferably performed
before Aparaahna or before noon and not in the time there after. The Kshura
Karma or head shaving cermoney for Yatis must be performed on Pournami

Mornings upto six ghadis, lest the third muhurtha there-before is to be counted as
Chaturdashi.
Ishti kaala nirnaya: [Vedic followers performing Aouposana or Invocation of
Deities are required to carry out a ritual called Sthaalipaaka Yagna called Ishti
or what Rishi Bodhayana popularised and thus called Bodhayana Ishti; this is normally
observed on Prathama Tithi after Amavasya or the New Moon or Pournami the Full
Moon] Talking of the appropriate time for executing the Yagnaas, the suitable time
is stated to be at the Paksha Paapitada Tithi, while the Anvaadhaana or the preambleAgni Karya to the Yagna is performed, the actual Yaagaas are performed at the
Pakshaanta Parvaor the termination of festive occasion. Thus, Yaagaas should not
be executed in the fourth phase of a Pratipaada. Then the Anvaadhana should be
performed before the Parva and the Parva should be in the Pratipada Purna Tithi. If
parva falls in a Khanda Tithi or a broken Tithi, one should take into account the
shortfall or the excess of ghadis and decide the gap by half of the Sandhior the
breach. The Sandhis are four kinds viz. Purvaahna Sandhi, Madhyaana Sandhi,
Aparaahna Sandhi, and Raatri Sandhi. If the day time is divided as of two parts, the
Purvaartha is Purvaahna and Paraartha is Aparaahna. The gap of two ghadis between
Purvaahna
and
Aparaahna
is
called
as
Madhyaahna.
Pinda Pitru Yagna kaala nirnaya: As per those who are Rigvedis, Pinda Pitru Yagna
Kaalais reckoned as the days Sandhi between Amavasya and Pratipaada ; this
is divided into five parts and the fourth part known as Aparaahna would be the time for
Pitru Yagna. In case Sandhi is in Aparaahna, then the Anvaadhaana is in Madhyaahna;
if Sandhi is before Madhyaahna or Purvaahna then Anvaadhaana would be at
Yagaanantaras Aparaahna, but if the Sandhi is during Ahoraatra or overnight
then Anvaadhaana would be in the Amavasya day time itself. Now, Yajurvedis and
Hiranyakesi Shaakhaites believe that Pitru Yagna be performed during the Sandhi
Kaala, irrespective of Aparaahna or Madhyaahna; in this case, Aparaahna is divided as
of five parts and the fourth part is the Pitru Yagna kaala. Sama Vedis, Katyaayanis and
Sankhyaayanas believed that Anvaadhana be performed on the same day as on Pitru
Yagna; that too in the third part of the day times aparaahna. Those Rigvedis who
observe Grihyaagni or house-hold Agni Karya consider that if Darsha Shraaddha is
on the same day as of Pinda Pitru yagna , then they should perform both by the
Vyatishangamethod ; in other words, Vyatishanga is to perform Saha
Prayogaor both at the same time. If there is a Khanda Parva or on different days, then
Darsha Shraddha be done on the previous tithi and Pinda Pitru Yagna on Amavasya
proper. However those who observe Shroutaagni, the method of Sampurna Darsha
ie. Darsha Shraaddha and Pitru pinda yagna is to segragate the two and follow the
procedure of Anvaadhana, then Vaishvadeva, later on Pinda Pitru yagna and finally the
Darsha Shraadda. But they should not follow the short-cut method of Vyatishanga;
then only the Saagnika or the follower of Agni Karya would have appropriately
performed the Pinda Pitru Yagna; otherwise, he should not at all resort to this yagna.If
one Ishti or the seriatum is defective, he should perform Prayaschitta by way of
Paada kruccha or atleast Ardha kruccha, lest Agni is stated to have doused off
and would need to be revived again from the very beginning. If Pinda Pitru Yagna is

either not done or is defective, then there must be a Sankalpa or Invocation at the
Ishi Sthaanaa or the Place of Ishti Yagna saying Sapta hotaaram hoshyaami four times
and
perform
Puranaahuti.
Amavasya nirnaya in reference to Darsha Shraaddha: Darshana Shaddha is performed
on Amavasyas Aparaahna which is the fourth part of the five parts of the Tithi. The
Shraddha is observed on the previous day in case Amavasya falls either fully or as a
carry forward to the next day. The determination of Amavasya depends on the extent of
the tithi; if it falls equally on the previous and the subsequent day then it should be
reckoned as the next day. For eg. If Chaturdashi has seventeen and Amavasya has
twenty three ghadis of a day of thirty ghadis, then the next day is appropriate for the
Shraddha. Alternatively, if Chaturdashi has twenty three ghadis and Amavasya sixteen,
then the Shradda nirnaya should be for the earlier day. Aahitagnis or those who perform
nityaagni homamas should first perform Vaishva -deva cum Pinda Pitru Yagna and then
exercise the Varshika Shradda/Abdika. If Amavasya Shraddha is not executed
properly, then Nyusha Vaacha Mantra be recited hundred times as a prayaschitta
or
atonement.
Ishti and Sthaalipaaka Prarambha nirnaya: The Ishti and Shtaalipaaka Yagnas
described as above are required to be done in Purna Maasa or the Shukla Pahshas
only and not on Darsha Shradda Day. However , Darsha Pourna Karmas are initiated
after the Aadhaana Homa ( offering at the very beginning) and Grihapraveshaneeya
Homa
or
the
preliminary
Homa,
then
this
has
no
objection.
Vikriti Karmakaala nirnaya: Vikriti karmas are of three kinds: Nitya, Aagrayana and
Chaaturmaasyaas; Vikritis of Naimittika Karmas are like Jaateshti, while Kaamyaas
or those Karyas aimed at success for fullfilling defined purposes of Purushartha
nature. Like wise Yagnaanga Vikrutis are of two kinds viz. Nithya and Naimittika and
these are done either on tadyatkaala paksha or on two sandhyaakala basis or on
Parva Dinas or festival days or on Deva Nakshatra Days of Shukla Maasa viz. Krittika to
Vishakha. Pashu yaagaas are performed in Varshaa kaala (Rainy Season) in either
Dakshinaayana
or
Uttaraayana
in
Shravana
Maasa.
Chaaturmaasa is observed in four ways: the best method is on the basis of
Yaavaajjeeva basis or all through ones life time; in this case, the Chaturmaasya
can be from Phalguna Pournami or Chaitra Pournami and after doing Vaishwa Deva
Parva / intiation and commencing from Aashaadha Purnima to four months hence. In a
single year method, the Vrata should be terminated either by a Pashu Yaaga, or Soma
yaaga. In Dwadasaaha or Twelve Days method, on the first day the Kartha should
perform Viashva Deva Puja, on the fourth day Varuna Praghaasa, on the AshtamaNavamis Saaka medha, and on the Dwadasha day the Sunaaseereeya puja. The
Chaaturrmaasa in a Five Day Observance, some opine that it should commence in
Uttaraayana Shukla Paksha Deva Nakshatras. Exceptionally, the Vrata might even be
observed on a Single day basis on any Chitra Maasa Purnimaas. There is also a
possibility of a Week-long Vrata comprising Vaishwa Deva Para for two days, Varuna
Praghaasa on the third day, Grihamedhheya on the fourth day, Maha Havis on the fifth
day, Pitru Yagna and Saakamedha on the sixth day and Sunaaseereeyaon the

seventh
day.
Kaamya Naimittikeshta nirnaya: Kaamya Ishtis are performed on the basis of
Saamaanya Vikruti basis mentioned above on Shukla Paksha Deva Nakshatras.
However, Jateshti Vrata by the wives of the Karta requires Ananaashoucha or
physical purity for twenty nights . Nitya Karmaas which are a component of Yagna
Kaarya ought to be observed simultaneously and hence need for separate emphasis. In
case there is a Havirdoshaor such deficiencies, the persons performing the
Naimittika Karmaas need to follow the procedure of Nirvaapanaor realisation of
shortfalls in the Karya and resume the Anvaadhana once again.
Aadhaana Kaala: Adhaana is decided on the basis of Parva and Nakshatra. This covers
the entire Parva or the process from the stage of Sankalpaor invocation upto
Purnaahuti or termination. If this is not possible, the Parva may be considered as
from the Garhastyaadhaana to Avahaaneeyaadhaana and the same is
applicable to Nakshatra nirnaya too. In case the Karma Kaala extends to two days in the
Parva then Nakshatra Yoga be applied. Undoubtedly, the best possible combination for
the Adhaana Kaala is that of Vasanta Ritu- appropriate Nakshatra- and Parva. In case
the Ritu is otherwise, then Aadhaana nirnaya might be passable but the Nakshatra
alone and Parva alone are not suitable then the Aadhaana Kaala is not approved. As per
Sutraantarokta, the suitable Nakshatras are Krittika, Rohini, Uttara, Mrigasira,
Punarvasu, Pushya, Purva Phalguni, Purvaashaadha, Hasta, Chitra, Vishaakha,
Anuraadha, Shravana, Jyeshtha and Revati. As per Ashvaalaayanasutrokta the
select Nakshatras are Krittika, Rohini, Vishaakha, Purva Phalguni, Mrigasira, and
Uttaraabhaadra. If Aadhaana is based on Soma Kaala, then Ritu and Nakshatra
considerations
might
not
be
too
relevant.
Grahanaas: Grahana Nirnaya: As long as one could vision Chandra and Surya
Grahanaas (Eclipses), one would reckon as the Punya Kaala or the auspicious time.
Even if the Grahana were not visible due to the obstruction of clouds or so, even then on
the basis of the information available as per the calculation of Shastraasabout the
Sparsha( beginning) and Moksha (end), one should observe the required
Snaana-Daanaas. Surya Grahana on Sundays and Chandra Grahana on Mondays
are called Chudaamani and Daanaadi Karyaas bestow endless Punya. One
should take bath for Baahyaantara Shuchi or external and internal cleanliness as
soon as the Grahana Sparsha or the First Touch; during the course of the Grahana, one
should perform Homa-Devarchana-and Shraaddha. When Grahana is receding, then
Daanaas are required to be executed and at the time of Moksha, one should take bath
once again; the bath at the Sparsha Kaala and Moksha Kaala are of distinct waters;
the Mukti Snaana is defined as follows: Sheetamushnodakaat punyamapaarakyam
parodakaat, Bhumishthamudhrataa punyam tata prasravanodakam/ Tatopisaara
sampunyam tatah punyam Nadi jalam, Tatastirthanadi Gangaa Punyaa
punyastombhudhi/ (Cold water bath is more propitious than with hot water; better
bathe with ones own water; fresh water from the depths of Bhumi is better from well
water exposed and stored; water from a flowing water is better than in a waterbody;
Tirtha water like Ganga is better than that of a from a river; and bathing in Samudra
water is by far better than even a river like Ganges!). Grahana Snaana should be with

the same clothing as during the Grahana and then only the bath would be stated as
Mukti Snaana; that bath need not be by reciting Mantras. Suvasini Strees or house
wives who have their husbands alive could have neck-deep bath but those women who
like to be purer to take head- bath do have the option to do so. Those women who are in
the menstrual stage should keep her utensils seperated and should not sqeeze her wet
clothes after the bath. Fasting three days before or atleast one day before would bestow
Maha Phala but those Grihastis with sons and daughters need to take up the fast.
But they should perform Deva-Pitru Tarpana. Persons of all the Chatur Varnaas
should wet the clothes after an Eclipse as they would be subject to the regulations of
jaataadi sutaka or Ashuchi / impurity of births and deaths as they would have
been deemed as having visioned the Rahu Graha: Sarveshaametavarnaanaam sutakam
Rahu Darshaney. During the Grahana Kaala, Go-Bhu-Hiranyaadi Daanaas would
accord far-reaching benefits. It is stated: Sarvam Gangaa samam toyam, Sarvey Vyaasa
samaah Dwijaah, Sarvam Bhumi samam daanam grahaney Chandra Suryayoh/ (On
occasions like Lunar or Solar Eclipses, all kinds of waters are like Ganga water; all
Brahmanas are like Vyasaacharya; and all kinds of charity are as good as Bhu daana).
Describing the effectiveness of Daana, it is stated: Samanu -braahmaney daanam
dwigunam Braahmanbruvey, Shrotriye shata saahasram paatrey chaanantya
mashnutey/( Offering greetings / namaskaaraas to a Brahmana by birth might be
misplaced but providing charity to a Dwija or twice-born who has the qualification
of Samskaaraas like Upanayana or thread marriage and Gayatri Mantra secures better
Punya; a Brahmana who has the Samskaaras but devoi d of Vedaadhyayana is called a
Brahmanabruva but still charity to him would be worthy of hundred times more; charity
to a well read Brahmana Srotriya or he who follows the Brahmana Dharmaas in full
spirit and practice would fetch Ananta Punya). Grahana Shraadha should be done with
suitable Dakshina and possibly with Ghrita yukta bhojana followed by Mantra
Punascharana; the relevant Mantra states: Chandra Suryoparaagey cha snaatwaa
purvamuposhitah, Sparshaadi Moksha paryantam Japenmantram samaahitah,
Japaadashaam shato homastathatha homaaccha tappanam, Homaashaktou
japamkuryaatdhoma sankhyaa chaturgunam/ (One should discard bhojana well before
the Grahana , take bath at the Sparsha or touch of the Grahana and its Moksha
or termination and perform Japa althrough the Grahana Kaala. Out of the Japa
Sankhya (number) so performed, one tenth of the Sankhya should be the homa
sankhya and one-tenth of the homa sankhya should be the Tarpana sankhya. In case,
one cannot perform Homa and Tarpana, the Japa sankhya may be quadrupled. In case
tarpana is performed then they should first recite the Mula (Root) Mantra and then
recite :Amukaam Devataam tyarpayaami and offer palms-full of water and again
sprinkle water on ones head reciting: Amukaam devataamahamabhishinchaami/
before the Tarpana at the rate of one tenth of the tarpana; this would be followed by
Brahmana bhojana to the extent of one tenth of the Brahmanas engaged for the
bhojana-daana-dakshinas. Thus the entire process of Japa-Homa-Tarpana- MaarjanaVipra bhojana comprising the five components is called Punascharana following
Surya / Chandra Grahana Darshana. The Punascharana Mantra vidhana is as follows :Before Grahana Sparsha, the Karta takes Snaana and Aasana and recites the Mantra :
Amukagotromuka Sharmaaham Raahugrastey Divaakarey Nishaakarey vaa Amuka
Devataayaa ; Amuka Mantra siddhi Kaamograasaadi mukti paryanta mamuka
Mantrasya Japa Rupam purascharanam karishye/ (The Sankalpa states that I-of the

gotra-naama solemnly resolve that the entire period during the Touch and Termination
of the Solar/ Lunar Eclipse period will observe Mantra-Japa- Purascharana). The
Mantra after Grahana Moksha and performing Snaanaadi nitya karmaas would resolve
by reciting : Amuka Mantrasya kritaitadgrahana kaali Kaamukasankhyaaka Japa
saangataa siddhyartham taddasaanga homa taddasaanga tarpana taddasaanga
maarjana taddasaanga Vipra bhojanaani karishye/ After the Sankalpa, one might
perform the seriatum of the Sankalpa failing which the Japaa to the extent of four times
of the original Japa sankhya be recited. Those who are unable to perform the
Purascharana as above might at least recite Ishta Devata Prayer and Gayatri Japa.
Dos and Donts at the Grahana Kaala:Sleeping during the time of Eclipse leads to
illnesses. Passing urine ends up in poverty and bad luck. Easing the stomach (Stools)
leads to the life of krimis in the following birth. Maithuna lands up as a pig in
the next birth. Head bath during the Eclipse period leads a person to leprosy and
Bhojana in the time paves way to naraka. Eating the remnants of bhojana cooked before
or during the Grahana Kaala is prohibited as would lead to stomach and digestive
problems and similarly drinking even water would tell upon the system. However,the
carry forward storage of curd, milk, butter, ghee, unused oil and such other uncooked
stocks might be consumed after the Grahana but should be duly covered by Dharbha
Khandaas as would be proteceted by the rays of Sun or Moon in grahana. Garbha
Strees women during conception ought to protect themselves from the fall of the rays
as there had been several evidences of the babies born thereafter sufferng from physical
deformities.
Grahana Vedhi Vichara: In the case of Surya Grahana, there would be a Vedha or time
difference of four Yaama Kaalaas (each day or night has eight yaamaas or four praharas
and each yaama has senven and half ghadis) and in respect of Chandra Grahana the
Vedha would be three Yaamaas. Thus, if Surya grahana is in the early morning, then
nothing should be consumed for four yaamas before. If the Surya Grahana is scheduled
in the second yaama of the day, then any consumption before two yaamas is prohibited.
Likewise if Chandra grahana is in the first yaama of a night, then bhojana is to be
avoided during the days last two yaamaas before the eclipse. Exceptions are provided
however in respect of children or the Old persons and in their case, bhojana is allowed
upto one yaama or 6-8 ghadis therebefore. A capable person who eats during the Vedha
kaala should atone by keeping fast for three successive nights . Grahana kaalaa bhojana
attracts Praajaapatya Kruccha Prayaschitta. Again, if Surya and Chandra secure
redemption only after their normal setting times or at the time of their day or night
terminations respectively (Sunset or Moon Set), it is stated that they are in a stage of
grasta or dormancy; in that case one is required to take bath and purify to vision
the full bimbaor globe on the next day and then only take food.
Janma raashi phalas of Grahanas and Daana Vidhis/regulations: The Janma Raashi
impact of Grahanas on individuals is as follows:- Swajanma Raashestruteeya
Shashthaikaadasha Dashama Raashisthitam Grahanam Shubhapradam, Dwiteeya
Saptama Navama Panchama Sthaaneshu Madhyamam, Janma Chaturthaashthama
Dwaadasha Raashi Sthitamanishthapradam/ (Grahanas coinciding with the third, sixth,
tenth and eleventh Raashis bestow Shubhapradam or auspiciousness. If the Janma

Raashi is in the Second, Seventh, Ninth and Fifth Places then the impact is medium. But
if Grahanas fall on the fourth, eighth, and twelfth Raashis, then the effect is
Anishtha or bad. [ Incidentally, the Raashi positions are as folows: Mesha (Aries),
Vrishabha (Taurus), Mithuna (Gemini), Karkataka (Cancer), Simha (Leo), Kanya
( Virgo), Tula (Libra), Vrischika (Scorpio), Dhanush (Saggitarius), Makara (Capricon),
Kumbha (Aquarius) and Meena (Pisces)]. As the impact of Grahanas on specified
Janma Raashis and and Janma Nakshatras is adverse then Raashi-Graha-Nakshatra
Shanti ( pacification) would correct the possible effects as per the Instructions of
Gargaachaarya; if the perscribed Shaanti is not within ones reach, atleast Bimba
Daana may be performed. The procedure is to prepare Chandra Bimba (Globe-like
Swarupa) or Surya Bimba in Silver as also Naaga Bimbaas in gold and place the two
bimbas viz. Chandra or Surya and of Naaga representing Rahu graha in a Copper or
Kaasya Paatraas (Vessels) filled with ghee and Tilas or Sesame seeds wrapped in Vastra
(Cloth) and Dakshina (fees) and invoke Chandra or Surya as the case may be and Rahu
graha stating: Mama Janma Raashi Janma Nakshatra sthitaamuka grahana suchita
sarvaarishta shaanti purvakamekaadasha sthaana sthita grahana suchita Shubha phala
praaptaye bimba daanam karishye/ Thus giving away the Daana with the
aboveSankalpato a well-read Brahmana, the following prayer be recited:
Tamomaya Maha Bhima Soma Suryo vimardana, Hema Taara pradaanena mama
Shanti prado bhava/ Vidhun tuda namastubhyam Simhikaanandanaachyuta, Daaney
naanena
Naagasya
rakshamaam
vedhajaadbhayaat/
(Andhakaaramaya! Maha Bhayankara! Rahu Deva! You have the ability of beating up
even Surya and Chandra! You provide happiness to your mother Simhika Devi; Achyuta
or the Undiminishable; as I make this obeisance by offering this Naga Bimba at the time
of the Grahana, do relieve me of the Grahana Vedha and provide me security and
destroy my fears).This procedure is valid for those affected by those born in the twelfth,
eighth and fourth Raashis. Such persons affected by the Grahana should not vision the
Chandra
or
Surya
Bimba
in
any
case.
[Narada Purana describes as to how Chandra-Surya Grahanaas take place; the Essence
of the relevant Chapter on Grahanaas in brief is as follows: Chandra Grahana (Lunar
Eclipse) takes place on a Pournami and Surya Grahana (Solar Eclipse) on Amavasya and
these are called Parvas. As Grahas rotate on their own axis and perform
Pradakshina (circumambulation) around Bhumi, that path is known as the
Kaskshaor region of that Graha. Prithvi is far away from the Sun path and Chandra
is nearer and is in between Surya and Prithvi. In the direction in which Surya travels,
the shadow of Prithvi falls in the opposite direction of Suryas path and the length of
the rotating shadow is equal to that distance. As Prithi is round, the shadow of Chandra
is also rounding, moving six Rashis away from Surya. Chandra rotatating on its
own axis moves along with Surya on the Southern Rekha (Line) and that time is known
as Darshanta Kaala ie at the junction of the termination of Amavasya and the beginning
of Shukla Pratipada; similarly, when Surya reaches six Rashis ahead that time is
Pournima. Thus Surya is shadowed by Chandra and Chandra is shadowed by the
shadow of Prithvi; that is why during Surya Grahana, Surya is known as Chhadya or the
shadow maker and Chandra is Chhadak; again, in Chandra Grahana, Chandra is
Chhadya, Earths shadow or Bhubha is Chhadak or Grahana Karta. The
Vilambanaor the delay of time between the Chhadyaand Chhedak is

known as Chhanna or graas. Thus when Chandra is fully invisible, then the
Lunar Eclipse is stated to be complete or Sarvagraas. If Chandra grahana is a
Khanda Grahana or a partial eclipse, then Prithvis shadow falls on Chandra to
that extent. Surya Grahana (Solar Eclipse): When Chandra travels while in rotation
between Surya and Prithvi and lies in the Southern direction under the level of Surya,
that day when Sun rays fall on the top portion of Chandra, that night is called as
Amavasya since Chandras lower portion is invisible on Earth. It is on that Amavasya
when Chandra comes in between Prithvi and Surya and Suryas bimba disappears
at a point of time, that particular Amavasya is stated to the time of Surya Grahana
(Solar Eclipse). As in the case of Lunar Eclipse, there might be Sarva graas or Khanda
Graas of Solar Eclipse too. On Amavasya, Chandras Chhaya falls towards Prithvi and
in that Chhaya Bhubhubhagh falls and Surya bimba disappears; the extent of
disappearence denotes the full or partial Solar Eclipse. Maharshi Sanandana explained
to Narada Muni the methodology of calculating the exact time and duration of the
Eclipses as also the general impact on various other Grahas. The belief in Puranas that
Rahu was responsible for the Eclipses as he was annoyed at the successful attempts
made by Surya and Chandra to dismember him, although succeeded to secure
Amrit and as a result accomplished the status of Grahas, was not unfound; it is
believed that Rahu was dismembered from one entity into two as Rahu and Ketu and
Lord Brahma set up Rahu in the shadow of Chandra and Ketu in the shadow of Prithvi
and appointed them as Grahas (Planets); while Rahu and Ketu were positioned as the
shadows nearby to Surya and Chandra respectively and were thus stated to be
responsible
for
the
Eclipses.
]
Samudra Snaana Vidhi:: Samudrey Pournamaasyaamavasyaadi parvasu snaayaat,
Bhrigu Bhoumyta diney Snaanam varjyayet/ (Bathing in a Sea is permissible only on
Pournamis and Amavasyaas that too on any day excepting Tuesdays and Fridays). Just
as Ashwatha Vriksha (Peepul Tree) and Samudra are prayed to by way of visioning any
time but not touched indiscriminately, the Vriksha could be touched on Saturdays only
and Samudra is touched only on Parva dinaasas specified. However such
restrictions of touching or bathing are not applicable to Rameshwara Setu as indicated
in
some
Grandhas
or
Sacred
Books.
Tithi-Nakshatra Vidhis: Saptamyaam nasprushettailam Neela Vastram na dhaarayet,
Nachaamyaamalassnaam na kuryaatkalaham Narah, Saptamyaam naiva kurveeta
Taamra paatrena bhojanam/ (On Saptami Tithis, oil must not be touched, blue clothing
is not worn, bathing by applying Amala Oil is prohibited, arguments and fights are
avoided and use copper plates or utensils for serving food. On Nanda tithis viz.
Pratipaada, Shashthi, and Ekadashi, oil-baths should not be resorted to; on Rikta Tithis
viz. Chaturthi, Navami and Chaturdashis, hair cuts are disallowed; on Jaya Tithis viz.
Triteeya, Ashtami and Trayodashi meat-eating is forbidden and on Purna Tithis
viz.Panchami, Dashami and Purnimas copulation is barred. As regards the specific days
of a week, Abhyangana on Sundays, Tuesdays for hair cuts, and Stree-Sangatya on
Wednesdays are taboo. Forbidden Stars are Chitra, Hasta and Shravana for oil
applications and baths; Vishakha particularly coinciding with Pratipaada for hair cuts;
Magha, Krittika and Uttara fot stree-sangathya; Saptami for Tila Tarpana and Tila
Bhojana; Ashtami for consumption of cocoanuts and bye products; Navami for

Tumbilouki vegetable; Dashami for eating Parora or Snake gourd mvegetable,

Ekaadasham Nishpaapa Dhanya; Dwadashi Masoora Dal and on Trayodashi
Vangakaaya
or
Brinjal.
Other dos and donts: Purnima Darsha Sankraanti Chaturdashyashtameeshucha,
Naraschandaala -yonousyaa thaila Stree maamsa sevanaat/ (If a person takes up oilwoman-meat on Purnima-Darsha-Sankraanti-Dwadashi or a Shraaddha day, then he is
bound to become a chandala in his next birth.) On these days, clothing should not be
warped. In the nights of those Tithis, one should not carry Mrittika or Sand, Gomaya or
dung, or water. Gomutra or the urine of cows should not be handled. On Amavasya and
such other Parva Dinaas tila homaas be performed and daanaas be given away for
the safety and well being of the self and family members. On Parva Dinas or festival
occasions, Vedaadhyayana be avoided but physical and internal cleanliness as also
celibacy be ensured. On Pratipada, Darsha / Amavaasya, Shashthi as also on Shraaddha
days, Birth days, Vrata days, Sundays and at the time of mid day baths, teeth brushing
with neem twigs should be avoided but ash of homaas be used; otherwise, mouth wash
be done a dozen times and dry leaves be used to clean up the tongue. Indeed these
regulations are being mentioned by way of practical usage but not with a view to
acquiring knowledge.
6 DWITEEYA PARICCHEDA
In the earlier Chapter, common Tithi Nirnayaas were outlined but specific details of
Maasa-Tithi Nirnayaas were not described in detail. It is possible that there might have
been some repetition but the following pages provide explanations in details and
highlight certain facts more comprehensively.
Chaitra Maasa
Chaitra Shukla Pratipaada heralds the New Year. In Mesha Sankranti, the first and
previous ten ghadis are considered as Punyakaala. If the Samkramana starts before the
previous midnight, then the Punyakaala is stated to commence on the previous night
and otherwise then the Uttaraartha Punya kaala is considered as on the following day.
In case the Sankramana is exactly on the midnight then both the days are deemed as of
Punyakaala. Even if Chaitra Maasa happens to be an Adhika Maasa / Mala Maasa, then
also the Tailaabhyangana / oily head bath and other formal duties need to be
performed and the New Year is declared as has begun. Each house-hold would then
have a festive look and the Praatipada Morning should witness freshness with Nimba
Patra Bhakshama with gud /jaggery and raw Mango pieces signifying equanimity of the
mixed tastes of the New Year. That indeed announces the Vasanta Nava Rathris or the
Devi Sharannava Raatris (Nine Nights).
[ Parameswari is stated to
assume NINE SWARUPAS OF DEVI viz. Brahmi / Devi Sharada as Hamsavaahini /
seated on a Swan with Kamandalu, Aksha Maala, Pustaka, Paasha and Chinmudra;
Maheswari-Vrishabha Vaahini / seated in a bull, wearing a Crest Moon and Trishula
/Trident; Koumaari as Mayura Vaahini / riding a Mayura or peacock with Shakti as her
Aayudha / weapon; Vaishnavi as Garuda Vaahini with Shankha-Chakra-Gadaa
( conchshell, disc and mace); Indrani with Vajraayudha; Sharada with Veena bestowing
knowledge; Mohini with Amrita Kalasha distributing Nectar to Devas and denying to
Asuras; Raja Rajeswari / Kameshwari seated on a lotus with Paasha, Ankusha, Pushpa
Baana and Chaapa bestowing wealth, food, happiness and contentment; Devi Chamundi

the Simha Vaahini /seated on a lion and destroying the most potent Demons like
Chanda-Mundas and protecting the virtuous and the wise from their torment and
finally as Gajalakshmi seated on a lotus with elephants geeting her with their trunks
aloft and providing happiness to her devotees. The Nava Swarupas of Jagan Maata
signify the assurance to the Universe the truism: Ekaivaaham Jagatyaatraa dwiteeyaa
kaa mamaaparaa/ (I am the eternal and unique Shakti and none else!) ]
Chaitra Shukla Paksha Vrata Pradaana: On Pratipa Tithi, Prapeya (Pousala or Water
supplying rest houses) daana is observed to satisfy Pitru Devataas; if one is unable to do
so every day in the Month pots of water are given as Daana to Brahmanas; the relevant
Mantra is: Esha Dharma ghato datto Brahma Vishnu Shivaatmakah, Asya
Pradaanaatsakalaa mama santhu manorathaah/ ( This dharma ghata or pot of Dharma
representing Brahma-Vishnu- Maheshwara is being given as charity so that my
manoratha or menal desires be fulfilled). This type of Daana is not only done on
Pratipada Tithi of Chaitra Maasa, but on Chaitra Shukla Panchami, Vaishakha Shukla
Triteeya, Maagha Shuka Trayodashi, Kartika Saptami, Maargaseersha Navami and
Phalguna Krishna Triteeya; these are the days when Pitru Shraadha is to be performed.
Some persons believe that Matsya Jayanti is also observed on Chaitra Shukla
Pratipaada. On Chaitra Shukla Patipaada, Gouri Vrata is also observed by performing
Dampati Puja or worship of respected couples signifying Gouri Puja and by avoiding
Ksheera-Ghrita-Madhus or Milk-Curd-Honey. On the Chatra Shukla Dwiteeya Pradosha
(Sun-set time), Chandra Vrata is observed by worshipping Bala Chandra. On Chaitra
Shukla Triteeya, Andolini Vrata is executed after worshipping Shiva-Parvatis; if tritteya
has commenced on the previous day itself, then too this Vrata has to be observed on the
next day itself. On the Triteeya itself Shri Ramachandra Dolotsavashould begin and
the Puja should continue till the end of the entire Chaitra Maasa. On the Chaitra Shukla
Triteeya itself the Manvaadis or the beginning of reign of Fourteen Manus; in fact the
Manvaadis are celebrated on Chaitra Shukla Triteeya and Purnima, Jyeshtha Purnima,
Ashadha Shukla Dashami and Purnima, Shraavana Krishnaashtami, Bhadrapada
Shukla Triteeya, Ashvayuja Shukla Navami, Kartika Shukla Dwadashi and
Pournamaasi, Pousha Shuklaikaadashi, Maagha Shukla Saptami and Phalguna Purnima
and Amavaashya. Incidentally, theFourteen Manus are: Swayambhu,Swarochisha,
Aouttama,Tamasa, Raivata, Chakshusa,Vaiwasvanta, Savarni, Daksha Savarni, Brahma
Savarni, Dharma Savarni, Rudra Savarni, Rouchya, and Indra Savarni. On all these
Manvaadis, one is required to perform Pindarahita Shraaddhaas. In fact in each year
there are ninety six Shraaddhas to be performed and these are: twelve Amavasyas, four
yugaadis, fourteen Manvantaraas, Twelve Kranthis, Twelve Vaidhritis, twelve
Vyatipaataas, Mahalayaas fifteen , Ashtaka-ashaadhas as five, Anvashtakas five ,
Purveddha shraaddhas five, totalling Shannavati Shraaddhaas. Dashaavatara
Jayantis: On Chaitra Shukla Triteeya there was the Origin of Matsya-Avatara; at the
evening of Vaishakha Purnima was of the Kurmaavatara; Varahaavataara at the
Aparaahna of Bhadrapada Shuklka Triteeya; Nrisimaavataara at the evening of
Vaishakha Shuka Chaturdashi; Vaamanaavataara in the Madhyaahna of Chaitra Shukla
Dwaadashi; Parashu Rama at the Madhyaahna on Vaishakha Shukla Triteeya ; Chaitra
Shukla Madhyaahna Shri Rama; Shri Krishna at the midnight of Shravana
Krishnaashtami; Buddhaavataara in the evening of Ashviyuja Shukla Dashami; and on
Kalkyaavataara
on
Sharavana
Shukala
Shashthi
on
the
evening.

Ganesha Damana Puja is performed all over Bharata Varsha on Chaitra

Shukla Chaturthi for Vighna naasham Sarvakaamaapnuyaat or for overcoming all
difficulties and fulfilling all kinds of desires. Any Puja or auspicious tasks should be
initiated only after Ganesha Puja always. Panchami naaga Puja is observed in Chaitra
Shukla Paksha by offering Ksheera- Ghrita to Naaga Devataas / Serpent Gods. Also this
Panchami is the day of re-incarnation of Goddess of Wealth Lakshmi Devi pursuant to
the Ksheera Mathana or the churning of the Ocean of Milk by Deva-Daityas as also of
the emergence of Ucchaaishravaas or the Divine Horses and thus Lakshmi worship and
Haya Vrata are observed on the same day. Chaitra Shukla Shasthi is the Skanda
Shashthi and worship of Shiva Kumara Skanda. Chaitra Shukla Ashtami is the day of
Bhavani Devis Puja. On the same day, if Punarvasu Nakshatra coincides too that
auspicious day is to observed as of the worship of Ashvatha (Peepal) Tree by consuming
eight tender buds of the flowers of the tree for fulfillment of human desires.
Again,Punarvasu Budhopetaa Chaitrey Maasi sitaashami, Praatastu Vidhivatsnaatvaa
Vaajapeya phalam labhet/ ( If formal bathing is done on the early morning of
Wednesday coinciding with Punarvasu Nakshatra of Chaitra Shukla Ashtami followed
by the worship of Ishta Devata, then that auspicious act would bestow the fruit of
executing Vaajapeya Yagna!)
Shri Rama Vrata on Chaitra Shukla Navami: Lord Shri Rama assumed the incarnation
of Bhagavan Vishnu on Chaitra Shukla Navamis Madhyaahna, during the Punarvasu
Nakshatra in the Karkataka Lagna when Surya Deva was in Mesha Raasi as five
Grahas / Planets were in ascendencyor predominance. As such, persons dedicated to
Shri Rama Vrata should initiate their Upavaasas morning on the presumption of
Navami extending upto the afternoon but if Navami arrived on the previous day and
extends on the next afternoon, then the Sankalpa of Upavasa should be on the previous
day itself and the Upavasa would be for two days. The Vrata Sankalpa commences with
Shri Rama Pratimaa Daana to the Acharya, by reciting the Shloka: Shri Rama Pratimaa
Daanam -kareshyam Dwijottama, Tatraachaaryo Bhava preeta sshreemaarosi
twamevamey/ ( I pray to Shri Rama and offer the Shri Rama Pratima presuming th
Acharya is Shri Rama himself); the Karta should further take a vow: Navamyaa anga
bhutena eka bhuktena Raghavaa! Ikshwaaku Vamsha Tilaka preetobhava
bhavapriya/ (As part of the Navami Vrata, I do resolve hereby that I will fast till the end
of the Vrata; Shri Ragava! The jewel of the Ikshwaku Vamsha! Shiva Priya!). There after,
Puja Vedika / Platform is made, take the vow to keep fast for eight yaamas, and
recite : Shri Rama Navami Vrataangabhuta Shodashopachaara Pujaam karishye/ and
intiate the Puja comprising sixteen services like Aavahana- Shuddhodaka SnaanaVastra- Gandha-Pushpa-Phala-Naivedyaadis. Then invoke Devi Kousalya with the
Mantra: Raamasya jananichaasi Raamatmakamidam Jagat/ Then worship Dasharatha
saying Om Namo Dasharadhaaya./ This would be followed by Shanka Puja with the
recital: Dashaanana Vadhaarthaaya Dharma Samshaapanaaya cha, Daanavaanaam
Vinaashaaya Daityaanaam nithanaaya cha/ Paritraanaaya Saadhunaam jaato
Raamasswayam
harih,
Grihaanaarghyam
mayaa
duttam
bhraatrubhissahitonagha/ (Shri Rama! You are indeed the incarnation of Shri Hari
who has descended to earth to destroy the powerful Ten-headed Ravana and other
Daitya-Daanavaas and re-instate Dharma in the Universe; may offer this obeisance to

you alng with your brothers). This Puja would by followed by night long jaagarana and
Punah Puja next morning along with Agni Homa and Mula Mantra Pathana hundred
times. On conclusion, Patimaadi daanaas, Dakshina Pradaana and Prasaada
Sweekaaarana Paarana / Brahmana Bhojana.
Shri Krishnaandolanotsava on Chaitra Shukla Ekaadashi ( Celebration of Baala Krishna
in cradle):Dolaarudham prapashyanti Krishnam Kalimalaapaham, Aparaadha
sahasraistu
Muktaastey
dhoonaney
kritey/
Taavatthishthanti
paapaani
janmakotikritaanyapi
kreedantey
Vishnunaasaardham
V
aikunthey
Deva
Pujitaah/ (Mere vision of Bala Krishna playful in a cradle is enough to destroy the sins
of Kali Yuga; if the cradle is swung, thousands of misdoings are forgiven and
Janmaantaraaparaadhaas or sins of previous births are desroyed at once and if the
Pratima of Krishna is played with in full faith and devotion, Vishnu Saayujya is
assured).
Damanotsava ( Festival of Damana Devata) on Chaitra Shukla Chaturdashi: Damana
literally means self- restraint and conquering Evil Forces. Observing Upavasa and
Nitya Puja on this occasion, the Karta of Festival enters the Damana Sthaana, cleans it
up with Pancha Gavyas (Five products of Cow viz. milk, curd, ghee, dung and urine),
decorates it with Chandana-Pushpa-Phalaas, initiates puja with the invocation of Shri
Krishna Pujaartham twaam nesheye, meditate Sarva Devatas and performs Puja to
Kama Devata with the Mantra: Namostu Pushpa baanaaya Jagadaahlaadakaariney,
Manmathaaya Jagannetrey Rati preeti priyaayatey/ (I greet Manmatha Deva-the carrier
of Flowery Arrows to bestow happiness of the entire Universe, the Saviour of all Beings
in the Lords Creation and the beloved of Rati Devi ). Then at the Damana Sthaana,
instal a Kalasha/ vessel in the center of a Square over a white cloth and propitiate
Damana Devata with the Prayer: Pujaartham Deva Devasya Vishnorlakshmi patey
Prabho, Damanatwamihaagaccha saannidhyam kurutey namah/ (May I greet Lakshmi
Pati Vishnu before I invoke Damana Devata from the Ashta Diks or the Eight
Directions) with the Mantras: Kleem Kama Devaaya Namah, Hreem Ratyai Namah,
Kleem Bhasma Shareeraaya Namah, Hreem Ratyai Namah, Kleem Anangaaya Namah,
Hreem Ratyai Namah, Kleem Manmadhaaya Namah, Kleem Vasanta Sukhaaya Namah,
Kleem Smaraaya Namah, Kleem Ikshu chaapaaya Namah, Kleem Pushpa Baanaaya
Nama etc.and Gayatri Damana Mantra viz.Tatpurushaaya Vidmahey, Kaama Devaaya
dheemahi, Tannanangah prachodayaat. Subsequently, the Karta greets Bhagavan
Vishnu as follows: Ksheerodadhi Maha Naaga shayyaavasthita Vigraha, Praatastwaam
pujayishyaami sannidhou bhavatey namah/ ( Parameswara who is resting on the Sesha
Talpa! May I offer my Morning Puja; do provide my nearness to you!) and observes
Ekaadasha Jaagarana or Night Vigil all through the Ekaadashi. Next Morning after
performing Nitya Puja , execute worship to Damana Devata and after reciting Mula
Mantra, pray to Paramatma with the Stanza: Deva Deva Jagannatha vaanchitaartha
pradaayaka, Hruthpaan purayamey Vishno kaamaan Kameshwari Priya/ Idam
damanakam Deva grihana madanugrahaat, Imaam Saam vatsaram Pujaam Bhagavan
Paripuraya/ (Deva Deva Jagannaatha! Parameswara! As you always fulfill every bodys
desires, do grant my wishes too and accept my Damana Puja over the Year) .
Nrisimha Dolotsava again on Chaitra Shukla Chaturdashi is a Damana Puja to Parama

Shiva, Ekaveera Devi and Bhairava. This Chaturdashi has to extend upto the noon if
commenced on the previous day itself. If not, it should be considered as Chaitra
Purnima in which case, Damana Puja has to be performed to all Devas. If Chaitra
Purnima coincides with Chitra Nakshatra, Chitra Vastra Daana would bestow excellent
prosperity. If that day falls on Sunday-Thursday- Saturday then PraatahsnaanaShraaddaas would grant the Punya of performing Ashwamedha yagna.
Vaishaakha Maasa
Vaishakha Snaanaas are scheduled during Chaitra Shukla Ekaadashi to Purnima with
the arrival Mesha Samkraanti: Vaishaakham sakalam maasam Mesha sankraman
Raveh, Praatassnnimaya-ssnaassy preeyataam Madhu Sudanah/ Madhu hantuh
prasaadena Brahmanaamanugrakaat, nirvighnamastu mey Punyam Vaishaakha
snaanamanvaham,
Maadhavey
Meshagebhaanow
Muraarey
Madhusudana/
Praatassnaanena mey Naatha Phalado Bhava Paapahan/ (During the entire Vaishaakha
Maasa when Mesha Sankraanti occurs, I resolve that I shall take formal baths by which
Madhusudana would be pleased; give my devotion to Him and th blessings of
Brahmanas, may the series of th Snaanaas be completed without hindrance and break;
in the exception of a break if need be, at least three Snaanas be performed from
Tayosashi onward. As stated earlier, Manvaadis are on Purnimas; in case, Chaitra
KrishnaTrayodashi coincideswith Shatabhisha that day is reckoned as a Vaaruni and is
worthy of Snaanaas on the days of Grahana. If there is Shubha Yoga or auspicious
coincidence of a Saturday and Shatabhisha Nakshatra, then that day is called Maha
Vaaruni. F urther, there is a belief that Snaanas in Ganga on Chaitra Krishna
Chaturdashi on a Tuesday in the presence of a Shiva Temple could even get rid of a
person from Pishaachatwa! In Vaishakha Maasas Vrishabha Sankranti time ie. sixteen
Ghadiyas before the First day, Tila Tarpana and Ghata Daana are stated to be
significance. Vasanta Puja to Brahmanas with Sandalwood paste( Gandha)-Jaggery
water and Plantain fruits is also of great value. In Vaishakha Maasa (as also in Jyeshtha)
when summer gets intense, then after Nitya Puja keep a full vessel of Sandalwood water
and Tulasi leaves with Panchopachaaraasto Vishnu and perform Maarjana or sprinkle
drops to purify Griha Dwaaraas and on retaining the same Tirtha pour around an
Ashwatta (Pipal) Tree by doing Pradakshinas on the next morning then several Pitru
Devataas are stated to redeem their souls; also the skin-itches of cows are believed to be
cured. In the Vaishakha Maasa, voluntary Nakta Bhojanas are stated to fulfill
longstanding desires of the persons conerned. Shiva Lingaarchana with cotinuous
pourings of Sacred Water as Abhishkaas along with Namaka-Chamaka Mantras would
bestow far reaching Punya. Similarly Chhatra-Paada raksha daanaas would yield MahaPhala.
Observance of Akshaya Triteeya in Vaishakha Maasa: The fruits of vituous deeds on
this day should yield far reaching ; Asyaam Yatkinchitjapahoma Pitrutarpana daanaadi
kriyatey tatsarvamakshayam, Iyam Rohini Budha Yogey Mahaa Punyaa/ Asyaam
Japahomaadi
krityepi
Vakshyamaana
yugaadivan
nirnayah,
Iyam
kritaugasyaadih/ (On this Akshaya Triteeya, whatever little is performed by way of
Japa-Homa- Pitru Tarpana-Daanaadi Dharma karyaas would never be wasted;
especially when these Karyaas are done on Wednesdays coinciding Rohini Nakshatra

would bestow Mahaa phala. Such Japa-Homa and such acts are as good as those
performed at the Yugaadis. Yugaadi Shraaddha should be Pinda rahita or without
resorting to offer of Pindaas. If Shraaddha is not possible on these lines , tila tarpana
would suffice. However, Kumbha daana is stated to be essential; a Kumbha (pot) has to
be covered with a cloth and filled up with Gandhodakabefore giving away as a kumbha
daana by reciting: Esha Dharma Ghato dutto Brahma Vishnu Shiaamakah, Asya
pradaanaatrupyantu
Pitarassapitaamahah/
Gandhodakatilairyuktam
snaanam
kumbham phalaanvitah Pitrubhyas- sampradaasyaami Akshayyamupatishthatu/ (I am
giving away this Kalasha filled with tila-phala-Gandhotakas through you Brahmanas in
favour of my Pitru Devataas; may this daana bestow to me endless benefits. At the
Yugaadis like this Akshaya Triteeya, Samudra Snaana and Upavasa are stated to be
immense Punya. On this Triteeya, Parashu Rama Jayanti is also observed; on this days
Pradosha Time, Parashu Rama puja is performed by offering Arghyaor Sacred Water
to Parashu Rama with the Mantra: Jaamadagnya Mahaa Vira Kshatriyaantakara
Prabho, Grihaanaarghyam mayaa duttam kripayaa Parameswara!( Parmeswara Parashu
Rama who uprooted the entire Kshatriya Vamsha! Do accept the offer of the Arghya
from me and safeguard me always!)
In the Vaishakha Maasa Saptami, Ganga
Devi was brought down from Heavens by Bhagiradha to purify the ashes of his great
grand parents and Ganga Puja had been observed eversince. On Vaishakha
Shukla Dwadashi Madhusudana Puja bestows Agnishtoma Yagna Phala.
Nrisimha Jayanti on the Chaturdashi, especially if coincides with Swati Nakshatra and a
Saturday would be of great consequence. The Narasimha Vrata should actually
commence on the preceding Trayodashi itself as Eka Bhukta or on a single meal and
after the Nitya Karmaas on the morning of Chaturdashi and on its afternoon the Karta
should take bath with Tilaas and the dried powder of Amla (goosebury) fruit. In the
Evening, instal a Golden Pratima of Nrisimha Deva on a Purna Kumbha Paatra or a
Vessel filled up with Sacred Water and offer Arghya along with Shodashopachaaraas
to
Nrisimha
Deva
reciting :
Paritraanaaya
saadhunaam
jaato
Vishnurnrukesari,Grihaanaartghyam
maya
duttam
sa
Lakshmirruharey
swayam/ (Lakshmi yuta Vishnus Avataara Nrisimha Deva! You assumed the
Incarnation of Vishnu to save Sadhus and punish the Evil Forces; do kindly accept the
Sacred Water and the Sixteen Services of Abhisheka, Vastra, Yagnopaveeta, Gandha,
Pushpa, Phala, Deepa, Dhupa- Naivedyaadi). Affter the offerings, the Devotee should
pray to say: Mad Vamshey ye Naraa jaataa ye janishyanti chaaparey, Taan Samuddhara
Devesha dusshaad bhava Saagaraat/ Paatakaarnava magnasya vyaadhi duhkhaambu
Vaaridheyh, Neechaischa paribhutasya Mahaa Duhkhagatasyamey/ Karaavakambanam
dehi Sesha shaayin agatpatey, Shri Nrisimha Ramaakaanta bhaktaanaam bhaya
naashana, Ksheeraambudhi nivaasastwam Chakrapaaney Janaardana Vratenaanena
Devesha Bhukti Muktiprado bhava! (Sesha shaayi! Jagannatha! Shri Nrisimha! Lakshi
Priya! and the Resident of the Ocean of Milk ! Do please save and protect those who
were born or would be born in future in my Vamsha from the tortures of SamsaraSamudra from their sins, diseases, and banes as they are often subjected with insults
and annoyances; do always lend them with your helping hand, accept my Vrata and
bestow to me fruits of Bhoga-Mokshaas). The following steps in the Nrisimha Vrata
include Paarana/ brahmana Bhojana and daanas of Kumbha- Go- Suvarna- Krishnajina
and Bhu Daana ; Madhu- Tila Taila and Ghee etc. Also TilaSnaana, Tila Homa;

Tilataila Deepa Daana, Tila Pitru Tarpana, Tila-Madhu Daana and so on are executed to
secure Maha Phala.
Vaishakha Snaanaas (popularly called AKAAMAVAI SNAANAS viz. the Snaanaas of
Ashwiyuja-Kaartika- Maagha-Vaishakha) are concluded on Vaishakha Purnami or even
earlier on the previous Shukla Dwadashi itself. On the occasion of the Snaana
Udyaapanas, Go- Paduka- Chharta- Vyajana Daanaas are commended.
Jyeshtha Maasa Karyaas
Mithuna Sankranti Punya kaala is stated to arrive sixteen ghadiyas after the Jyeshta
ShuklaPratipada. In case the Punya Kaala commences on that night, Brahma Devas
Pratima is made of Wheat flour and worshipped with Vastra-Pushpaas to reap
Suryaloka Prapti.In this Jyeshtha Maasa, Jala Dhenu daana is prescribed. On this
Pratipada Tithi, Karaveera Vrata is scheduled. On Jyeshta Shukla Triteeya, Rambha
Vrata is an important Vrata which is observed only those men and women performing
Panchaagni Tapas are qualified; they make a Swarna Pratima of Devi Parvati and
execute formal worship by way of Homaas and offer the Pratima finally donate it to a
virtuous Brahmana couple to whom a self-contained house is to be given away as
Daana. Jyeshtha Shukla Chaturdashihappens to be the birth day of Uma Devi and hence
her worship is significant on that Tithi. On thatAshtami Shukla Devi is to be worshipped
and on the following Navami Upavaasa is prescribed and repeat puja is to be performed
on Dashami.
Gangaavataarana and worship on Dwaadashi: The most auspicious time that the most
Sacred River Ganga was born was stated to possess ten Yogaas: Jyeshtha Maasi Sita
Pakshey Dwadashyaam Budhahaspatayoh Vyateepaatey garaanandey Kanyaachandrey
Vrusho Ravou! These yogaas are Jyeshtha-Shukla Paksha- Dashama Tithi- Budha
Vaara-Hastaa Nakshatra-Vyateepaata-Gara Karana-Ananda Yoga- Kaanyaas Chandraand Vrishas Surya. Even if this happens to be an Adhika Maasa, there is no objection to
observe the Gangaa Vrata. Those who are fortunate to reach Ganga on this day,
especially in Varanaasi make the Sankalpa after stating the Desha Kaala and recite as
follows : Mamaitatjjanma janmaantara sumudbhuta trividhakaayika Chaturvidha
vaachika trividha maanasika swarupa Skaandokta dasha vidha paapaniraasatraya
strimshacchata Pitruddhaara Brahma lokaavyaaptaadi phala Praaptyhardham
Jyeshthamaa Shukla Paksha Dashami Budhavaasara Hastaanakshatra Gara karana
Vyatipaataananda yoga Kanyaastha Chandra Vrishastha Suryeti Dasha Yoga
Parvanyasyaam Mahaa Nadyaam Snaanam Tirtha Pujanam pratiyaamaam Jahnavi
pujaam Tilaadi daanam Mula Mantra Japamaajya homam cha Yathaa shakti Karishye! (
I have the great satisfaction to bathe in the Holy River of Ganga and seek to wash off the
cumulative sins of this and previous birth on account of three kinds of Physical
ailments, four kinds of vocal problems and three kinds of mental agonies as described in
Skanda Purana. The Snaana is also to redeem three thousand thirty three Pitru
Devataas besides attaining Brahma loka. This type of Sacred Snaana is ideal in Jyeshtha
Shukla Paksha-Dashami Tithi- Wednesday-Hasta Nakshatra- Gara Karana-Vyatipaata
and Ananda Yoga as also in Chandra in Kanya Raashi, and Surya in Vrisha Raashi- all
totalling ten Yogaas when Ganga was materialised. It is in such Most Illutrious and

Highly Sacrosanct River that Snaana- Tirtha Pujana-Tila and other Daanas, Mula
Mantra Japa and Homaas would be performed by me as per my capacity!) After making
this Sankalpa or Determination, the devotees concerned should dip in Ganga ten times,
render Stotraas, wear dry clothing, perform Nitya Karma, Tirtha Puja, Pitru/ Tila
Tarpana by taking ten handfuls of Ghee and jaggery mixed Pindas in favour of Pitru
devataas and finally invoke Ganga stating: Namo Bhagavatyai Dasha Paapa haraayai
Gangaayai Naraayanyai Revathai Shivaayai Dakshaayai Amritaayai Vishwa Rupinyai
nandinyai tey Namo Namah/ After the invocation as above, render Aavaahana Mantra
viz. Om Namasshivaayai Narayanyai Dasha Paapa haraayai Gangaayai swaaha, thus
inviting Narayana, Rudra, Brahma, Surya, Himavan, Bhagiratha and execute
Shodashopachaaraas. Pujaanantara Stotra addressing Ganga as given in Skanda
Purana after the Puja is as follows: Namasshivayai Gangaayai Shivadaayai Namo
Namah, Namastey Rudra Rupinyai Shaankaryetey Namo Namah/ Sarva Deva
Swarupinyai Namo Bheshaja Murtaye, Sarvaswa Sarva Vyaadheenam Bhishak
Shreshthyai Namo namah/ Sthaanu jangama sambhutaVisha hantrai namonamah,
Bhogopabhoga daayinyai Bhogha Vatyai namonamah/ --- ( Devi Ganga! You are the
auspicious Form of Rudra, Vishwa Swarupa, Brahma Murti and Sarva Deva Swarupa,
the Curer of all kinds of ailments and diseases; the destroyer of pousons of animate and
inanimate beings; the bestower of all kinds of happiness; Bhogavati! Mandakini!
Swarna Daata or the giver of gold and precious Stones; you are the Triloka Maata! Your
unique presence at Gangaa Dwaara, Prayaga and Saagara Sangama grants immense joy
to us; I greet you with several titles as Nanda, Loka Dhatri, Linga Dharini, Narayani,
Vishwa Mukhya, Revati, Brihati, Tejovati, Vishwa Mitra, Prithvi, Shiva, Amrita,
Suvrusha, Shanta, Varishtha,Varada, Usra, Sukhadrogi, Sanjeevani, Brahmishtha,
Brahmada, Duritaghni, Pranataarti bhanjani, Jaganmata, and the extinguisher of all
possible difficulties and Mangala! Devi Ganga! Kindly stay secure and firm always by
my sides ahead and behind as my very existence in your waters is solely due to your
courtesy; in fact, your presence in Srishti-Sthiti-Laya is a known realism as you are the
Mula Prakriti, Narayana, Shiva, Paramatma. Those who recite your Stotra with faith
and devotion by the means of hearing or pronouncing or by mental concentration
should definitely extinguish all kinds of sins and fulfill any type of desires.) Among the
tangible sins the ten prominent ones area: acceptance of others material without
permission; commit acts of violence disapproved by Shastras and other Scriptures; and
desire for other women : these are by way of Physical acts; Parusha Bhashana or
Utterances of Unsavoury language, lies, gossip, etc. are of Vaachaka or vocal-based;
Paradravyaabhilaasha or interest in others money-property-belongings; thinking of
and doing acts that hurt others; and useless ego problems which are all mind-based.
Devi Ganga! You have the unique distinction of redeeming the Souls of Three thousand
thirty three Pitru Devaas! You are seated on a while Crocodile, hold a Kalasha with
aKamalaby your hands, wear a white silk Vastra; and is a Brahma-Vishnu-RudraRupini. You are the Sacred Water in Brahmas Kamandulu uilised for Srishti; the
Water with which Bali Chakravarti washed the consecrated feet of Vamana Deva; and
the hallowed water of Ganga retained in the Jataajutaor the curled and twisted coarse
hairs of Parama Shiva a strain of which was released in response to the earnest prayers
of Bhagiratha to redeem the Souls of the latters ancestry. Such indeed is the illustrious
history of Ganga that even a Smarana or thought of the River from hundreds of
yojanas would suffice to wash off sins and Vishnu Loka Prapti!

Nirjala Vrata on Jyeshtha Shuklaikaadashi: This Vrata is observed by avoiding water

except for the Nityaachamaniya purposes or of formal sippings of water for Pujas. Such
Nirjala Vrataas on twelve successvive Ekaadashis would indeed qualify for far reaching
phala. After observing the Upavaasa and Vrata on the Ekaadashi there should be daana
of Sahiranya Sharkarodaka Kumbha or charity of Potful of sugar water with Gold
Dakshina. In fact, Puja of Trivikrama Vaamana Deva on the following Dwadashi and a
Gavaamaya Kratu are of immense benfits. Tila Darpanaon Jyeshtha Purnima is staed
to yield Ashvamedha Phala. In the Jyeshtha Nakshatra, Chhatra-Paada Raksha Daanaas
bestows superiority. Bilva Raatri Traya Vrata / Vata Savitri Vrata from Trayodashi to
Purnima Tithis -with atleast Trayodashi Nakta Bhojana- is observed in the Jyeshtha
Shula Paksha. However women folk normally observe the Vrata without fasting; those
women in menstrual circle might opt for Brahmanas to carry out the Vrata on their
behalf although there is a strong opinion that the concerned women must not perform
the Vrata in that state. On Jyeshtha Pourmami, if there is a conjunction of Brihaspati
and Chandra with Jyeshtha Nakshatra or Surya with Rohini Nakshatra, that specific
Tithi is called Mahaa Jyaishthi; that day is extremely appropriate for Snaana-Daanaas;
as that Tithi is also significant as the Manvaadi and Pinda Rahita Shraaddha is to be
performed. In fact, the entire Jyeshta Maasa is of Trivikrama Preeti or of great
fondness of Vamana Deva and Daanas of Chandananodaka Kumbha and such other
Daanaas are stated to have far reaching consequence.
Ashaadha Maasa Vratas
Dakshinaayana / Karkataka Sankranti occurs in Ashaadha Maasa. Some thirty ghadiyas
before that is reckoned as Punya kaala; that too those ghadiyas nearing the specific time
is supposed to be the most auspicious Punya kaala. If Karkaataka Sankramana takes
place at mid night or nearabout, then the Punya kaala is stated to have arrived as on the
previous Tithi, but the Sankramana is after Sunrise within two ghadiyas then the Punya
kaala is reckoned as on the same day and Daana-Upavaasaas are to be observed then. In
case Surya is in Karkaataka Raashi, or Kanya, or Dhanush or Kumbha, then Chudaa
karmaadi are prohibited. In the Ashadha Maasa, observance of Eka Bhukta or single
meal a day would yield generous money, grains and progeny. In this month, Vamana
Deva is propitiated by daanaas of footwear, umbrelllas, salt and Amla fruit. On
Ashaadha Shukla Dwiteeya, preferably in Pushya Nakshatra, Shri Rama Rathotsava is
popular. Ekaadasahi is notable as Vishnu Shayanotsava or when Vishnu Pratima is
placed in a swing resting on a soft bed and pillow as though on the high tide of Ksheera
Sagara fully ornamented with his four hands wearing Shankha-Chakra- Saranga and
Gada while Devi Lakshni pressing his feet; then elaborate puja is performed and a
devotees prayer would be : Twayi Suptey Jagannatha Jagatsuptam bhavedimam,
Vibuddhey twayi Buddheta tat sarvam sa charaacharam/ (Jagannatha! If you resort to
sleep, then the Universe is put to sleep. As you are awake, the Universe is woken up
too). On the Dwadashi day, Puja would continue followed by Jaagaranaor night vigil
well spent with songs, music and dances and on the early morning of Trayodashi again,
Punah Puja is executed ; thus this Utsava or celebration is a three- day long affair.
Chaaturmaasa Vrata: This Vrata is not to be initiated on Thursday and Fridays,

preferably at the beginning of Ashaadha Shukla Dwadashi evening after Paarana. This
Vrata could be accomplished by Shaivaites also.This is intiated by Jaati-Pushpa Maha
Puja with the Sankalpa commencing with the same above Prayer viz. Twayi Suptey
Jagannaadha------------ and
as
follows: Chaturo
Vaarshikaan
Maasaan
Devasyothaapanaavadhi, Shraavaney varjyayecchaakam dadhi Bhaadrapadey tatha/
Dugdhamaaswayujey maasi Kartikey dwidalam thyajet, Imam Karishyeniyamam
nirvighnam kurumechyuta/ Idam Vratam mayaadeva gruheetam puratastawa,
Nirvighnam Siddhimaayaatu prasaadaatey Ramaa patey/ gruheetesmin Vratey Deva
panchatwam
yadimey
bhavet,Tadaa
bhavatu
sampurnam
prasaadaattye
Janardana/ (Jagannadha! If you resort to sleep, the whole Universe falls in slumber
and if you are out of your yoga nidra the World is active too. Be kind to me! I resolve
hereby to observe the regulation of Chaturmaasyaas follows: Chaturo Vaarshikaan
maasaan devasyotthaapanaavadhi, Shraavaney varjyaye shaakam dadhi Bhadrapadey
tathaa/ Dugdhamaashwayuje maasi Kartikey dwidalam tathaa, Imam Karishye
niyamam nirvighnam kurumeychyuta! (In the Years four months, I will not eat
vegetables during Shravana Month, nor consume curds during Bhadrapada month, milk
on Aswayuja, and dwidalam (Pulses) during Karthika maasa; may I be blessed to
observe the regulations as above and be ensured that no obstacles should stop me from
being strictly adhered to). Bhagavan! in the event of my death during this
Chaaturmaasya Vrata, then may I be considered as eligible to have succsessfully
completed the Vrata; so saying the Karta would offer Shankhu Tirtha to Bhagavan. On
the same lines as the Chaaturmasya Vrata, similar resolutions could be made in other
Vrataas as well. For instance, resolves be made about Gudaannadharana or Varjana
and so on as applicablein relevant resolutions: Varjayashey gudam Deva Madhura
swara siddhaye, Varjyayishye tailamaham sundaraangatwa siddhaye/ Yogaabhaasi
Bhavishyaami praaptum Brahma padam param, Mounavrati bhavishyaami
swaagnaapaalana siddhaye/Ekaantaropavaasi cha praaptum Brahmaputam param/---Iti sankalpah/ ( There might be similar Resolutions: Avoiding Jaggery eating would
improve sweet voice; evading oil consumption would enhance phycical charm;
Yogaabhyaasa will be observed to facilitate Brahma pada prapti; Mouna Vrata will be
followed to enable me self control; fasting of alternate days should help secure Brahma
pada and so on). There area also some nishiddha or avoidable materials and actions in
th course of Chaaturmaasa Vrata: no material should be offered as Naivedya as water in
leather sachets, the burnt ash of dead animals or flies collected from Agni, Yagnas left
over cooked rice, burnt food, Masura or Meat products, seedless or of too many seed
vegetables, Mulaka or Mulis, Kushmanda / pumpkin , sugar cane, black gram, brinjal,
snake gourd, tamarind , salt , honey etc. are strictly forbidden. Vrintaaka bilvodumbara
kalinga bhissataastu Vaishnavaih sarvamaaseshu varjyayaah/ (Brinjal, bilwa,
udumbara, Kalinga, bhissata are forbidden by Vaishnavaites always.) Milk and products
of any animal excepting cows, buffalos or goats are not worthy of offering as Naivedya to
Bhagavan. During the entire Chaaturmaasaas, those who consume Havishya bhojana
are commended. Those who refrain from eating jaggery would have soft voices;
avoiding oils would help develop attractive body parts; refrain from eating taamboola
would possess sweet voice; ghee consumption spoils skin; avoiding milkand curd leads
to Vishnu loka; those who sleep on mats on ground become the beloved of Bhagavan.
Eating by squatting on the ground would bestow royalty. Ridding of Madhu Maamsa or
honey and meat makes a person a Muni / hermit. Eating on alternate days paves the

way to Brahmaloka. Growing hairs and nails yields Ganga Snaana phala. Silence is like
giving instructions to others. Vishnu Vandana yields Go-daana phala. Vishnu paada
sparsha is kritartatwa or a life well spent in fulfillment . Cleaning Devagriha provides
kingship. Hundred pradakshinaas or circumambulations of Bhagavan bestows Vishnu
Sayujya. Ekabhuktaashana or a meal a day provides Agnihotra karma phala.
Construction of wells or water bodies confers fame and Punya. Eating at the sixth part
of days together as habit grants Swargavaasa. Eating on leaves gives Kurukshetra
Vaasa phala. Bhojana squatted on rocks endows Prayaaga Snana. On these lines, if
Chaturmaas Vrata is observed from Ashaadha Ekaadashi /Dwadashi to Shravana
Maasa, a person is stated to have made a significant accomplishment!
Chaturmaasa Vrata is stated to have terminated on Shravana Purnima. For those
Grihastis observing The Vrata as also to Yatis / Sanyasis, Vyasa Puja is scheduled on the
Purnimas Sunrise presuming that the Tithi is valid at least upto six ghadis thereafter.
Vyasa Puja commences after the Kshura Karma or shaving the head-hair and beard.
During these four months or atleast a mimum of two months, the Yati is required to
stay at the same place. After the shaving of head, the Karta or Yati has to perform twelve
Mrittikaa Snaanaas followed by Vyasa Puja. The Sankalpa is : Chaaturmaasya Vaasam
kartum Shri Krishna Vyasa bhaashyakaaraanaam saparivaaraanaam pujanam
karishye/ In this Sankalpa, thePlacements of the Saparivaaraas are: Shri Krishna in
the Centre along with Vaasudeva- Sankarshana- Pradyumna- Aniruddha are invoked
first; to the South of Krishna be Vyasa-Sumantu- Jaimini-Vyashampaayana-and Paila;
to the left of Krishna and others be the Bhashyakaara Adi- Shankara and PadmapaadaVishwarupa-Trotaka-and Hastaaala; to the sides of Shri Krishna would be Brama and
Rudra; and on the four sides would be Sanaka-Sananaa- Sanaatana-Sanatkumaaraas;
BrahmapVasishtha-Shakti-Paraashara-Vyaasa-Shuka-Goudapada-Govinndapaada and
Shankaraachaarya; then Ganesha in Agneya, Kshetrapaala inIshana, Durga in
Vaayavya, Sarasvati in Nirruti, and staring from the outer East the Ashtapaalakaas.
After the Avaahana Puja, Narayanaashtaakshara Mantra and Omkaara Namasshabda
mantras be recited. After Lakshmi-Narayana wosrship is performed, there must be
prayers in favour of married Grihastis to mean that the Chaturmaasa Vrata should
nowterminate successfully and there shoud not be mutual absence from each other. At
the end of the Nakta Bhojana,the coulpe should perform the Krishna-Lakhmi Shayya
(bed) and Pratima daana and the Brahmanas should bless the couple observing the
Vrata succssfully that the Vrata should bestow them Akshya Daampathya Sukha,
Putra-Dhana-Vidya yoga and Sapta Janma Sukruta Phala!
Shraavana Maasa
The Punya kaala in Shravana Maasa is stated to occur sixteen ghadiyas later than Simha
Sankramana. In this Maasa the basic requirements are Eka Bhukta / Nakta Vrata and
Abhishakaas of Vishnu and Shiva. In case, a cow gives birth when Surya is in Simha
Sankramana, the owner of the cow is to perform thousand homaas and give it away as
Daana to a Brahmana. If the cow cries in the night, there is a need to perform
Mrityunjaya Homa and Shanti. Hence the saying: Maaghey Budhecha Mahishi
Shraavaney badabaa Diva, Simhey Prasuyantey Swamino Mrithyu daayakaah! (If a
buffalo gives birth on Budha Vaara of MaghaMaasa, a horse gives birth in Shraavana

Maasa, or if a cow gives birth in Simha Sankranti, the concerned owner risks his/ her
own life. The Shaanti or the way of appeasement for the occurrence in Shravana
Maasa is to execute Soma Vaara Vrata formally as per laid procedure and if unable to
do
so,
atleast
Nakta
Bhojana
must
be
observed.
On
Shravana
MangalaVaaraas, Mangala Gauri Vrata is definitely prescribed especially by the newly
married Grihinis. Shravana Shukla Panchami is popularly called Naaga Panchami and
is observed upto six ghadiyas after Suryodaya when serpents are worshipped in Snake
Pits or in Temples to Subrahmanya Kumara by offering milk and Pushpa-GandhaDhupa-Deepa-Phala Naivedyas. On Shravana Shukla Dwadashis,Shaakha Vrata is
observed when Shaakaas or vegetables are donated by the Sankalpa
saying Brahmanaaya Shaaka daanam karishye/ Then after worshipping Brahmana,
recite the Mantra: Upaayanamidam Deva Vrata Sampurti hetavey, Shaakantu Dwija
Varyaya sahiranyam dadaamyaham/ With this Mantra, cooked or raw vegetables in
good stock be donated along with dakshinaas.
Pavitraaropana: On the Paarana day of Shravana Dwadashi or Trayodashi or
Purnima, Pavitraadhiropana or providing spun cotton Sacred Threads on Vishnu Idol
is observed. Shiva Pavitraaropana is done in the Shravana Shukla Paksha on
Chatudrashi, Ashtami or Pournamaasi. In respect of Devi Ganesha or Durgaadi
Devatas, Pavitraaropana is accomplished on any of the Tithis viz.Charurdasi,
Chaturthi,Triteeya or Navami as per ones own Kulaachaara. If not, this is performed
on Shravana Purnima. Cotton threads are in the clusters of nine with twenty four
grandhis (knots) each and are called Nava Sutris ( or nine threads) representing
hundred eight Devataas and this option is stated to be the best. The medium alternative
has fifty four Nava Sutris with twenty four grandhisand these cover upto the thighs of
Bhagavans idol. The minimum option is of twenty seven Nava Sutris with twelve
grandhis covering upto the navel of the idol. In the case of Shiva Linga, the length and
width of the Sutris are taken into account to cover the Linga. The Pavitras are all treated
by Pancha Gavyaas and the Pranavaakshara OM. Then Kumkuma (Safron) is applied
over the Grandhis of the Sacred Threads while reciting the Mula Mantras hundred eight
times and cover up Vastras and pray to Bhagavan seeking pardon for lapses in the
observance of the formal procedure:Kriyaalopa vidhaanaardham yatwayaa vihitam
Prabho, Mayaitatkriyatey Deva tava thushtai pavitrakam/ Na vighno bhaveddeva kuru
Naatha dayaammayi, Sarvatha Sarvadaa Vishno mamatwam paramaa gatih/
(Deva! May deficiencies in the Procedure be taken care of by the Pavitra as ordained for
your pleasure; do very kindly ensure that there should be any obstacles in our worship
as you are the Ultimate Refuge to us). After the Prayer , Sankalpa be made for
sanctifying the Samvatsara Puja, invoke the Tri Sutri with Brahma-Vishnu-Maheswara
and the Nava Sutri with Omkaara, Vahni, Brahma, Nagesha, Surya, Shiva and Vishwa
Deva with the Mula Mantra, and perform Panchopa chaaraas to the Pavitraas and
and thus accomplish Pavitraaropana to Vishnu or Shiva as the case may be.
Upaakarma Vidhi: Among the formal and initial Veda Karmas is the Upaakarma .
Bhavishya Purana stated: Sampraaptey Shravanasyaantey Pournimaasyaam Dinodaye,
Snaanam kurvaanti Matimaan Smriti Shruti Vidhaanatah/ Upaakarmaadikam
proktamrusheenaam chiva Tarpanam, Shudraanaam Mantra rahitam snaanam daanam

cha shyaashyatey/ Upaakarmaani kartavyamrusheenam chaiva pujanam/ ( On the

arrival of Shraavana Maasa Pournamis Sun Rise, Wismen perform Upaakarmaadika
Karmaas including Tarpanam as per the Intructions ofVeda Shastraas. After the
Upakarma, the duty is to perform Puja).
To Rigvedis, Upaakarma Kaala is determined on Shravana Shukla Paksha Purnima in
Shravana Nakshatra and Panchamis Hasta Nakshatra; rather the former option.
Upaakarma is performed during the period when there is no Grahana or Samkranti and
this principle is followed by both Rigvedis and Yajurvedis. Otherwise, during HastaPanchami Yoga or atleast Hasta or Panchami seperately is allowed. In case, Shravana
Nakshatra is on two days of Pournami and the next, then the earlier days Suryodaya
and upto the next days Suryodaya, there could be a carry forward of three muhurtas to
allow the Upakarma on the Pournami ( broadly stated from sunrise to midday) . Even
otherwise, ie. even if the Shravana Nakshatra is over on the day, the next Nakshatra of
Dhanishtha is allowed. However, the Sesha of the previous Nakshatra to Shravana viz.
of Utraraashaadha is not suitable.
To Yajurvedis also, Upaakarma Kaala is suitable to Shravana Purnamis Shravana
Nakshatra. In case there is a Khanda Purnima ie. if Purnima entered after the Sunrise
of the previous day and extends to the next day upto six muhurtas then all Yajurvedis
would consider the suitable time for Upakarma as on the next day. However there are
different opinions based on the number of Ghadis extended after Sunrise of the Khanda
Purnima on the subsequent day; in case both the days happen to extend beyond
Sunrise, then all the Yujurvedis agree that the Upaakarma Kaala is on the previous day.
In case Purnima occurs on the previous days Muhurtha and extends to the next day by
two or three muhurtaas but by less than six muhurtaas, then Taittireeyas consider that
the Upaakarma Kaala would be on the next days Purnima; but Yajurvedis other than
the Taittiriyas consider the Kaala in favour of the previous days Purnima. Hiranyakeshi
Taittireeyas consider the Aavaraniya (extended) Purnima as the Upaakarma
Kaala.Other wise, they might consider Shraavana Maasa Hasta Nakshatra.
,
Apastambha Sutrasthaas no doubt prefer Shraavana Purnima but alternatively could
consider Bhadrapada Purnima. Bodhayanaas too prefer Shravana Purnima or as an
alternative Ashaadha Purnima be considered. Kanva/ Madhyam Dinaas or
Katyaayanaas feel that either Shraavana sahita Purnima or Hastaayukta Panchami or
since Shravana Maasa is full of controversies Bhadrapada Purnima or Panchami would
be suitable. The short point however is that Shravana Pournami is the appropriate tithi
for the Upaakarma, while taking into account the different permutations of muhurtas at
or after the Sun Rise of the Khanda Pournami Tithi. If Shravana Pournami for any
reason or interpretation is not fully satisfactory, then another alternative would be
either Bhadrapada Pournima or Panchami.
As regards Saama Vedis, the decision is as follows: Saam Vedinaam Bhadrapada
Shukley Hastaa Nakshatram Mukhyakaalah, Sankraantyaadi doshana tatraa sambhavey
Shraavana aasey Hastograahya iti Nirnaya Sindhuh/ (To Saama Vedikaas, Bhadra pada
Shukla Paksha Hastaa Nakshatra is the best option for performing Upaakarma; in case
however there is a Sankraanti Dosha then, Shravana Shukla Hasta Nakshatra as stated
by the Nirnaya Sindhu.) Another School of Thought is that while Upakarma is

performed on Sharvana Pourami but should be activised till Bhadrapada Hasta! If there
is a Hastaa Nakshatra Khanda carried forward to the nexrt day then the remainder
Hasta must extend up to Aparaahna, since to Saama Vedis, Upakarma kaala is
Apaarahna.
To Atharva Vedis, both the options of Shraavana Purnima and Bhaadrapada Purnima
are equally acceptable. Purnima however has to be Udaya Vyapini or should span upto
Sun Rise next.
[ In sum, Upaakarma by Rig Vedis prefer Shravana Nakshatra on Shraavana Purnima
spanning atleast from Sunrise to mid day or Panchamis Hasta Nakshatra. Sama Vedis
prefer Shravana Purnimas Hasta Nakshatra or Bhadrapada Shukla Hasta. Yajur Vedis
basically approve of Shravana Purnima but for interpretations of Purnimas extensions
after Sun Rises on the next day as detailed above ]
Upaakarma Saamaanya Nirnaya: The normal practice of performing Upaakarma to
Sarva Shaakhaas is in Shravana- Bhadrapada Maasaas- Shukla Panchami or
Pournamis as per their own Home-Rules, subject however to limitations such as
Grahana-Sankranti, Ashuchi and such exigencies. But those in the North of Narmada
give consideration to Panchami etc. of Surya in Simha Raashi in Shravana while those
in Dakshina Desha pay attention to Surya in Karka Raashi in Shraavana on PanchamiPournamis.
Prathama Upakarma to new Yagnopaveetis: The first Upaakarma to new Yagnopaviti
Brahmacharis should not be performed on Guru-Shukraastaas, Mala Maasaas, and
when Guru Graha is in Simha Raashi. First Upaakarma is to be observed with Swasti
Vaachana and Nandi Shraadha. Those who are Nutana Yagnopaveetis or newly
inducted to the Sacred Thread and Gayatri Mantra should intiate Upaakarma in
Shraavana Maasa on Panchami-Hasta /Shravana Kaala-Guru Shukraasta Samaya; if
this is not possible then another alternative would be Bhadrapada Panchami- Shravana
Nakshatra. The required paraphernalia are: Mounjeem Yagnopaveetam cha Navam
dandamcha dhaarayet, Ajinam Katisutram cha navam Vastram tathaiva cha/ Iti
Brahmachaarino
visheshah
Prativarsham
dhyeyah/
(Mounjee or String of Darbha /Kusha grass, Yagnopaveetam or the Sacred Thread,
Navam Dandam or Palasha Danda or New Stick; Mriga Charma or Deer-Skin, Ajinam
Kati Sutram or waist-band and Navam Vastram or new clothing; these are the Annual
Specialities of a Brahmachari). Learning of Vedas invariably begins in Shraavana
Maasa with Upaakarma; the learning process is terminated temporarily in Makara
Raashiwith the Utsarjana Ritual but would be revived in Shraavana Maasa again. Both
in the case of Upaakarma and Utsarjana , Brahmachaaris as also Grihasthis and
Vanaprasthas are required to follow the procedure and Nirnaya Sindhu Grandha
mentioned that there would be Prayaschitta or atonement by way of Praajaapatya
Krucchaor atleast Upavasa Prayaschitta. However the practice has been otherwise since
both Upakarma and Utsarjana are performed at the same time; the relevant Sankalpa
states: Adheetaanaam Chhandasaamaapyaayana dwaaraa Shri Parameshwara
preetyarthamupaakarmaa diney adhyotyasarjanaakhyaam Karma karishye / (As per the

Vedaas studied, I shall now perform on the Upaakarma day itself the Utsarjanaa Karma
also). However, Dharma Sindhu states that the Karmaas are apparently observed as per
ones own family traditions.
Rakshaabandhana: The task of Rakshaabandhana is observed on Shaavana Purnima
from morning till Aparaahna or Pradosha provided Bhadra Nakshatras are not in
predominence; otherwise if Purnima is short of three muhurtas on that day then
Rakshabandhana be obeserved on the previous day upto Padoshakaala if Bhadra is not
present. The Sankalpa of Rakshaabandhana or tying of the Security Band on the Right
Wrist is: Yena baddho Bali Raaja Daanavendro Maha Balah, Tenatwaamabhi
badhnaami Rakshamaachalamaachala/ (Raksha Bandhana! I am tying this to you as
was tied by King Bali of Vamana Avataara fame; be steady and firm)/.
Shraavana Krishna Ashtami: The Ashtami is of two kinds viz. Shudda and Viddha.
When there is no Saptami Yoga then Ashtami is Shudda and it could occur during the
day or night. But the Viddha is determined by the extent to which Ashtami Yoga is
affected by the Saptami sesha. Again the permutations of Rohini Nakshatra and Krishna
Ashtami are several and Dharma Sindhu offers hair- splitting juxtapositions of SaptamiAshtami and Krittika-Rohini. Added to this is the interpretation by Koustubha
Grandhas as per Madhwaacharya followers that Krishnaashtami by itself is the
Janmaashtami and the one with Rohini Nakshatra is Krishna Jayanti. Other followers
of Madhwacharya assert that Janmaashtami on Shukla Ashtami is significant for the
Vrata and if there is no coincidence with Rohini, Jayanti need to be observed. Another
interpration is that if need be both the Vratas be duplicated or observed twice. Vrata
Vidhana: In any case, the Janmaashtami Vrata be performed on a day when Ashtami is
predominant. In the morning of that main Ashtami after Nitya Karmaas, the Kartha
should
resolve: Shri
Krishna
preetyartham
Janmaashtami
Vratam
karishye/ Alternativly the Sankalpa might be Janmaashtami Vratam/ Jayanti Vratam
karishye/ Then sip spoonful water thrice from a Copper Vessel and state: Vaasu Devam
samuddisya Sarva Paaoa prashantaye, Upavaasam karishyaami Janmaashtamyaam
Nabhasyaham; in case of incompetence of observing fast, then one might
imply Phalaani bhakshaishyaam/ Afterwards, perform Aachamana and take the
Vow: Aajanmamaranam yaavadyanmayaa dushkrutam kritam, Tatpranaashaaya
Govinda praseeda Purushottama ( Purushottama! Do destroy the sins that got
accumulated in the past from my birth and might be committed in my future till my
death as I am now observing the Sacred Vrata on this most propitious day of your
mortal bitrh and save me). Then after purifying with a bath at midnight, the Karta who
pre-arranged - as per ones own capacity and devotion, a Platform made of gold-silvermetal-or earthen with a large swing with Baby Krishna on bed cushions and design an
appropriate background with Pratimas of Devaki-Vasudeva, Yashoda-Nanda Gopa ,
Balarama-Revati and groups of Gopa-Gopikas along with Lakshmi at Krishnas feet.
Then the Puja commeces reciting: Shri Krishna preetyartham saparivaara Shri Krishna
pujaam karishye/ This wouldbe followed by the Nyaasaas by way of Anganyaasa and
Karanyaasa, worship of Shankha- Chakra- Gadaa- Sarangaas and perform Dhyaana as
follows: Paryankasthaam Kinaaraadyairyutaam dhyaayettu Devakim, Shri Krishna
baalakam dhyaayetparyankeystanapaayinam/ Shri Vatsa vaksha samshaantam
neelotpala dalacchavim,Samvaahayanteem Devakyaah paadou dhyaayecchataam

Shriyam/ (May I now meditate Neelotpala Shyaama- Shri Vatsaanka- Shri Krishna
Baalaka! as you are engaged in enjoying the breast-milk of Mother Devaki and
experiencing the soft pressings of your tender feet by Devi Lakshmi!) Then the Puja is
initiated with concentration by the Mula Mantra and Purusha Sukta Ruks as
follows: Shri Krishnaaya Namah, Devakyai Namah, Vasudevaayai Namah, Yashodaayai
Namah, Nandaaya Namah,Shri Ramaaya Namah, Chandikaayai Namah and so on
and Sakala -parivaara Devataabhyo Namah---Atraavaahita DevakyaadiParivaara
Devataa sahita Shri Krishnaaya Namah/ There after Worship would continue by the
offerings of Aasana- Paadya- Arghya- Aachamaniya- Abhyanga Snaana-Panchaamrita
Snaana- Chandana lepana- Vasstra-Yagnopaveeta-Gandha-Pushpa-Dhoopa-Deepa
along with the Mantraas viz. Visveshwaraaya Vishvaaya tathaa Vishvodbhavaaya cha,
Vishyasya pataye tubhyam Govindaaya Namo namah/ The various Upachaaraas
/Services performed, Naivedya is offe red to the Lord with the Mantra: Jagannaatha
Namastubhyam Samsaara bhaya naashana, Jagadeeshvaraaya Devaaya Bhutaanaam
Pataye Namah/ Then, Taabmbula-Pradakshna- Namasaaraa- Pushpaanjalis are
proposed. Finally Udyaapanaof the Vrata is accomplished with repeat Puja and
Samasta Raajopachaara- Mantropachaara-Bhagavat Kathaa Pathana/ Shravana, Geeta
-Nritthya and various Services along with Shadrasopeta Bhojana- Brahmana PujaDakshina and so on.
Kusha Sangrahana:Yet another Sacred Deed that is executed on Shraavana Maasa
Krishnaamavaasya is reaping and preserving Darbhaas for repeated usages for
Yagnaas, Homaas, Vrataas, Pitru Karyaas and so on. Nabho maasasya darshey tu
Shuchirbhaanupaaharet, Ayaatayaamaastey darbhaa viniyojyahah punah punah/ Some
opine that the Kusha Sangrahana is to be effected on Bhadrapada
Krishnaamavaashya. Kushaas are ten varieties : Kushaah kaashaa yavaa durvaa
Vusheeraascha sa kundakaah godhumaa vreehayoMunjaa Dasha Darbhaassabalajaah/
( The ten varieties of Darbhaas are Kusha, Khasha or a kind of dried grass flower used
for mats and house-roofs, Yava truna, Durva, Vusheera or the grass providing relief
from heat, Kundaka, Godhuma graas, Rice / dhanya grass, Munja grass and Ulapa
truna). Virinchinaa sahotpanna Parameshthi nisargaja, Nuda sarvaani paapaani darbha
swasti karobhava/ ( Darbha! You are the one born along with Brahma or Srishthi
Prarambha thus imbibing the Sacred Nature of Brahma Himself; hence destroy all kinds
of Sins and bestow propitiousness). Yevam mantram samucchaarya tatah
purvottaraamukhah, Humphat kaarena mantrena sakrucchitwaa samuddaret/ ( With
this Mantra one should face Ishana Disha and cut the darbhaas in one go ) and
pronounce the Mantra again sayingHum Phat/ Such four darbhaas make a PAVITRA.
7 BHADRAPADA MAASA
The Punya Kaala of Bhadrapada Maasa is counted sixteen ghadiyaas after Kanyaa
Sankramana. Observing Ekaannaahaara Vrataor One Meal a day Vrata in this Month
would bestow Dhana-Arogya Phala or wealth and health. In this Month, Guda-Lavana
Daana or charity of jaggery and salt in favour of Hrishikesha would yield far reaching
results. Haritaalikaa Vrata is performed on Bhadrapada Shukla Triteeya. If even one
Muhurta less for Triteeya then the Vratakaala is to be counted on the next day viz.
Chaturthi. Gana Yoga on the Vrata is considered as auspicious. This Vtata is mainly
observed by House wives by Upavaasa and Puja aiming Parvati- Parameshwara with the

oft repeated Puja-Mantra viz.Mandaara Maalaa kulitaalakaayai Kapaala Maalaankita

Shekharaayai
Divyaambaraayaicha
Digambaraaya
Namasshivaayai
cha
Namasshivaayai/
Siddhi Vinayaka Vratais celebrated all over Bharata Desha on Bhadrapada Shukla
Chaturthi with the Chaturthi extending upto Madhyaahna. If Triteeya and Chaturthi are
on both the days, then the determining factor is whether Triteeya is longer or Chaturthi
is on that day. If the Vrata falls on a Sunday orTuesday, it has an added
significance. Atra Chaturdhyaam Candra darshaney Mithyaabhi dushana doshastena
Chaturthaamuditasya panchamyaam darshanam Vinaayaka Vrata dinepi na doshaaya/
Purva
diney
saahaynamaarambhya
pravruttaayam
haturtheem
Vinaayakavrataabhaavepi purvadyureva Candra darshaney dosha iti sidhyati/
Chaturthaamuditasya
na
dasrshana
miti
pakshetu
Avishta
panchashnarmuhurtamaatra Chaturthi dinepi nishedhaapattih/Ideenaam lokaastu
eekatarapakshaashrayena Vinaaka Vrata diney eva Chandram na pashyanti na tudaya
kaaley darshana aaley vaasatvaa satvey nyamenaashrayanti/ Darshaneyjaatey taddosha
shantaey:
On this Chaturthi, Chandra darshana is believed strongly to
Mithyaapavaada or false allegations. In case, Chaturthi occurs in that evening and
Chandra Darshana was performed but Vinayaka Vrata is performed on the Chaturthi
day, it does not matter. But Chandra Darshana on the next morning must be avoided at
any cost. People tend not to do so and this would result in the dosha; the ready remedy
is to perform the Vrata sincerely and avoid Chandra Darshana on that day but certainly
witness the same on Panchami Raatri on Chandrodaya. If by mischance, Chandra
darshana is seen on Chaturthi, then the atonement Mantra be recited viz. Simhaha
Prasenavadheessimaho
Jambavataah
hatah,
Sukumaarodeestavahyeshasshamantakah/ Iti Shlokla Japa Karyah/ ( A lion killed Prasena the younger brother of
Satraajit; Jaambavanta killed the lion and gifted away the Shyamantaka Manito you
Kumara! This Shloka be rendered for the Praayaschitta definitely). Vrata
Vidhaana: After accomplishing Praana Pratishtha the formal Mantrik- Way of
according life to Ganeswhwara Idol, the Devotees of each and every of family-relations
and friends should then perform Shodaashopa-chaara or the formal Services to
Ganesha with Dhyaana-Aavaahana-Vaahanaadis and Shoddhodana Snaana- VastraYagnopaveeta-Gandha-Pushpa-Phala- Naivedya of Modaka-Laddu and so on with
twentyone Durva Yugmaas reciting Ten Names of Ganesha viz. Ganaadhipa,
Umaaputra, Aghanaashaka, Vinayaka, Isha Putra, Sarva Siddhi Pradaayika, Ekadanta,
Hastimukha, Mooshaka Vaahana and Kumara Guru.
Rishi Panchami: This Vrata is observed on Bhadrapada Shukla Panchami. Besides
performing worship to Rishis, the Karta should consume the leaves of vegetable plants
grown on untilled land. On Bhadrapada Shukla Shashthi,Surya Puja be
performed: Snaanam Bhaskara pujanam, Praashnam Panchagavyasyachaaaswamedha
Phalaadikam / (After Snaana and Surya Puja, Pancha Gavya praashana should be take
in to qualify the Phala or the Punya of executing Ashwamegha Yagna). On this very day
of Surya Shashti, darshan of Kumara Swami would bestow relief for Brahma Hatya too.
On Shuklaashtami Durvashtami Vrata is observed. This Vrata is performed by women
aiming Jyeshtha Devi with primacy on Ashtami and on Jyeshta but not in JyeshthaMula Nakshatra yoga and when Surya is not in Kanya Rashi. Persons in Dakshina

Bharata normally observe theVrata with importance on Jyeshtha Nakshatra. This is a

three day Vrata with Aaaahana on Anuradha, Puja on Jyeshtha and Moola for Visarjana.
Vishnu Parivartanotsava: is implemented on Bhadrapada Shukla Ekaadashi or
Dwadashi. Parivartana means inter-change of phases; in Kaalamaana, the Supreme
Energy called Vishnu changes the course of Kaalas Yuga-Manvantara- SamvatsaraRaashi-Maasa- Tithi-Nakshatras. The Vishnu Parivartana is executed every years
Bhadrapada Shukla Pakshas Ekaadashi or Dwadashi and keeping in view the Vachana
(Statement) viz. Shruteccha madhye parivartameti, the Shravana Nakshatras
coincidence of either of the three parts of Ekaadashi or Dwaadashi would be the
appropriate time for the Vishnu Parivartanotsava. At the Sandhya Kaala of the
Dwadashi, Vishnu Puja is performed reciting: Vaasudeva Jagannaatha praapteyam
Dwaadashi tava, Paarshvena parivartasya sukham swapihi Madhava! ( Vaasudva!
Jagannaatha! Your Dwadashi has arrived. Now you may turn around / or perform the
Parivartana and resort back to your Yoga Nidra comfortably!)
Vamana Jayanti: Vaamanaavataara occurs on Bhadrapada Shukla Dwadashis
Shravana Nakshatra in the Madhyaahna. Thus whenever Dwadashi extends to
Madhyahna coinciding with Shravana yoga is to be reckoned as the Vamanavatara. If
Shravana Yoga is on both the Tithis of Ekadashi and Dwadashi then Ekadashi be
finalised as the Avatara Jayanti. At the Madhyaana time the Karta should purify with
Nadi Sangama Snaana and offer Arghya to a Vamanamurti with a Golden Vessel and
initiate the Puja with the Prayer: Deveshwaraaya Devaaya Deva sambhuti kaariney,
Prabhavey Sarva Devaanaam Vamanaaya namo namah/ Then Arghya is offered with
the Mantra: Namastey Padma naabhaaya Namastey Jala shaayiney,Tubhyamarghyam
prayacchaami Bala Vamana Rupiney/ Namasshaaranga dhanurbaana paanaye
Vamanaayacha, Yagnabhukphala daatrey cha Vamnanaaya namo namah/ On the
following day, the Karta and family members should give away the Daana of the
Suvarna
Vamana
with
the
Daana
Mantra
: Vamanah
pratigruhnaati
Vamanohamdadaami tey, Vamanam sarvatobhadram Dwijaaya pratipaadaye/ Thus the
Deva Puja is concluded on the Dwadashi night itself, but if not possible then Dadhi
Vrata is dedicated to Bhagavan Vishnu by performing Dadhi Daana and accomplish
Dugdha Vrata; in the Payo Vrata, Anna Paayasa is offered too. But milk of those cows
which yielded a calf within ten days of delivery is prohibited for use in this Vrata.
Ananta Vrata: This Vrata is performed on Bhadrapada Shukla Chaturdashi when
Chaturdashi should exten atleast by three Muhurtaas of the Morning or atleast by two
Muhurtaas. Otherwise, the Vrata Kaala should be determined as the previous day; if the
Tithi is on both the days, then the suitable time for the Vrata is stated to be on the
previous day; but the Tithi must be at the Madhyahna Kaala either way. The Vrata
Vidhana as explained in Koustubha grandhaas requires that Torana/ String of silk of
twenty four grandhis / knots on the wrist for the Puja as per the Puja Vidhana. The
Procedure requires Homaas numbering hundred eight and by reciting as many
Vaasudeva Dwaadashaakshara Mantra. Any shortcoming in the Procedure is
recoverable by Krucchaadi Prayaschitta Vrata.
Proshthapadi Shraaddha: On Bhadrapada Purnima day, Proshthapadi Shraaddha is

performed addressed to Pitru Devas in Vasu-Rudra-Aditya Swarupaas of three

generations with their wives ie. Saptneekaas. As this Shraaddha is of Paarvana type,
Pinda daanas are required to be done recalling Pururava- Aardra Devaas too. Some
believers invoke Vishwadevaas too
and perform Naandi Shraaddha.

Mahalaya Pakshas: Shraaddhaas are required to be observed in the Mahaalaya Paksha

starting from Bhadrapada Krishna Pratipada till Amavasya. Shraaddham Kanyaagatey
Baanou yo na kuryaad Grihaashrami, Dhanam Putraa kruta tasya Pithru kopaagni
peedanaat/ Yavaccha Kanyaa Tulaayoti kramaadastey Divaakarah, Shunyam
Pretaapuram taavad yaavad vrischika darshanam/ ( If a Grihasti does not perform
Mahalaya Shraaddha, how could he deserve prosperity, propitiousness and excellent
progeny! He would surely by subject to the severe curses of Pitru Devataas as their Souls
are not liberated when Surya moves from Virgo and Libra to Scorpio. In turn they
should most certainly rebuff their golden opportunities in their lives). Those who have
the ability execute the Ceremonies are indeed blessed.Those who are unable to do so
might perform from Panchami or Shashthi or Ashtami or Dashami or Ekadashi till
Amavasya. If even this is not possible, then atleast Mahalaya Amavasya might be the
last resort but those must be Sakrun -Mahalayas or with pinda pradaana. In case only
Mahaalya Amavasya Shraaddha is performed, then the avoidable Tihis are Pratipada,
Shashthi, Ekaadashi, Chaturdashi and Shukravaara besides the tenth and nineteenth
Tithi from ones own Janma Nakshatra as also Rohini, Magha and Revati. Some believe
that Trayodashi, Saptami and Sunday/ Tuesday too are avoidable. However, if the Tithis
of Fathers or Mothers Death anniversary falls on any of the Mahalaya Paksha Tithis
there should not be any objection to perform fulfledged Shraddha. Another important
aspect of Mahalaya Paksha Shraaddha is expectedto be performed on the same lines as
the Abdika Shraaddha as explicit in the Stanza: Mahaalaye Gayaa shraaddhey Maataa
Pitrormriteyhani, Krutwedaahopi kutveetapinda daanam yathaavidhi/ (Mahaalaya
Shraaddha is just like that which is performed as pratyaabdika or an Annual
Ceremony). The Out line of the Deva Sankalpa Mantra- which needs to be amended as
applicable to individual cases is as follows: Pitru Pitaamaha Prapitaamahaanaam
Maatru tatsapatni pitaamahi tatsa patni prapitaamahi tat sapatni naamastatsaaptnya
maatuditivaa Maataamaha Maatuh Pitaamaha Maatuh prapitaa-mahaanaam
sapatneekaanaam yathaa naama gotraanaam Vasu Rudraaditya rupaanaam paarvana
vidhinaa Patnyaaha Putrasya Kanyaayaah Pitruvyasya Maatulasya Bhraatuh
Pitrushvasuh Maatrushvasuraatma Bhaginyaah Pitruvya putrasya jaamaturbhaaginey
yasya swasurasya swasrwaah Achaaryasya Upaadhyaayasya Guroh Sakhyussishyasyai
teshaam yathaa naama gotraanaam purusha vishaye sapatneekaanaam streevishaye
sabhatrika sapatyaanaam Ekokodishta vidhinaa Mahalayaapara paksha shraaddham
vaa Sa Daivam sadyah karishey/ In case of those who are alive, those designations be
deleted from the Sankalpa. However the expression of Saptneekam is used in respect of
women in case of grand mothers etc are alive but if the husband is alive the expression
of Sabhatreekam is not essential. Further, Mahaalaye Gayaashraddhey Vruddhou
chaanvashtakaasu cha, Nava Daivata Manreshtam sesham shaatpourusham viduh/
Anvashtakaasu Vruddhoucha Prati Samvatsarey tathaa , Mahaalaye Gayaayaamcha
Sapindikaramaatpuraa, Maatusshraaddham Pruthakkaryamanyatra Patinaa saha/ (In

respect of Mahalaya Shraaddha, Gaya Shraddha, Vriddhi Shraaddha / Nandi Shraaddha

and Anvashtaka Shraaddha there are Nine Pitru Devataas and for the rest, there should
be Shaddevataasor Six only . In case of the above mentioned Shraaddhaas and the
Regular Abdikaas, Sapindikarana for Maatru Shraaddha is accounted seperately. For
other Shraddhaas there should be three Paarvanaas as mothers Shraaddha is already
included among all the three generations of father-grand father and great grand father.
Some opine that there should be four Paarvanaas as the fourth one represents the wives
of the three generations in which case, Pitru Devataas are counted as twelve.
(Anvashtaka Shraaddha relates to the nine Navami Tithis of Bhadrapada,
Margaseersha, Pushya, Maagha and Phalgunaas in Bahula Paksha. Nandi Shraaddha is
performed during the start of any happy occasion or Sixteen religious rites like
Karmaanga Shraaddha at Garbhaa Daana or Vriddhi Shraaddha at the birth of a Child.
Tirtha Shraaddha is like Gaya Shraaddha ).Thus the procedure of determing the nine
Pitru Devataas for Mahalaya Shraaddha is the same as that of the afore-mentioned
Anvashtaaadi Shraaddhas too. Now, in the case of Mahalaya, Vishwa Devataas are
called Dhuri Vilochanaas and if one could afford in terms of money or availability of
Brahmanas then two extra priests could be arranged. At the close of the ceremony, one
Brahmana be detailed to represent Vishnu. Incidentally, if there is no availability of
adequate number or none of Brahmanas, then at the Swagriha Deva Shtaana one could
improvise a Brahmachari with Darbhaas Mahalaya Shraddha be performed as a last
resort but the Sankalpa should not include Arghya daana, Samantrakaavaahana,
Agnoukarana, pinda daana, Swadhaa vachana Sananklpa ought to be avoided!
(Background of Shraddhas : There are Shannavati Shraadhaas (Ninety Six) viz.
Fourteen Manvantasaas; Four Yugaadi days of Krita-Tretaa-Dwapara-Kali; Twelve
Sankramana Days of each year; Twelve Amavasya Days; Fifteen Days of the Krishna
Paksha of Bhadrapada Maasa; Twelve Vyatipata Yoga days in a year when calamities
might happen; Twelve Vaidhruti or forbidden days of the Year; Five Purvavedu or
Saptami days of Krishna Pakshas of Bhadrapada, Margashira, Pushya, Maagha, and
Phalgunaas; Ashta Tithis of Krishna Pakshas of the afore-mentioned Maasaas; and
Anvashtaka Krishna Navamis of the same Months. These include Ardhodaya days of
Sundays associated with Amavasya-Shravana Nakshatra and Vyatipata Yoga/ and
Mahodaya. Matsya Purana mentioned Nitya,Naimittika and Kamya Shraddhas viz,
Daily /Regular, Periodic and Kaamya Shraaddhas. If daily Shraaddhais not possible,
Darsha Shraddha be performed at least on Amavasya days; if not do perform on
Chaitra-Bhadrapada-Ashviyuja Amavasyas; even this is not possible, do accomplish
Mahalaya Amavasya Shraddha atleast or at any suitable day of Mahalaya Paksha!
Additionally there could be any number of Kamya Shraddhas ranging from Shuddhi,
Pushti, Yatra , Ghrita- Dadhi, Daivika, Hiranya or Gold / Uncooked food, Hasta or
foodgrains
and
so
on.)

[ Brahma Purana describes Shraaddha Kalpa Varnana as follows: At the Naimisha forest
at the congregation of Munis requested Veda Vyasa to explain in brief the procedure of
Shraaddha Karma: and the latter explained as follows: those who belonged to the
Vranaas of Brahmana, Kshatriya and Vaishyas were required to perform Shraaddhaas

as per their own Kula Dharma according to the prescribed Veda Mantrocchaarana.
When done by only Women , the relevant Mantras were not to be recited nor Agni
Homas done while doing Shraaddhas on their behalf. The hallowed places where
Shraddhas could be performed included Tirthas like Pushkara, Holy Temples, Mountian
tops, Sacred Places, Holy Rivers, Sarovaras, Sangamas, Sea shores, own residences,
Holy Tree root bottoms, and Yagna Kundas. There are three kinds of Shraddhhaas
viz. Nitya, Nimittika and Kaamya Shraaddhas. At Jaata Karma and such other
occasions, Abhudaayika or Vriddhi daayika Shraaddha too is required to be
performed. When Surya is in kanya Rasi, Saaddhaas are best performed for fifteen days:
Padyami Shraddhaas bestow Dhanalaabha, Vidiya Pashu sampada or the benefit of
cattle, Tadiya Putras, Chaturthi Shatru Naashana, Panchami Aaishwaryaprada,
Shashthi Loka Pujya, Sapatami Ganaadhipatya, Ashtami Jnaana prada, Navami Stree
Labha, Dashami Sarvaabhistha, Ekadashi Veda Sampannata, Dwadashi Vijaya Labha,
Trayodashi Santaana Vriddhi and Deerghaayu, Chaturdashi Shraaddha blesses those
who perform to appease the Souls of those who died in battles and Amavaasya
Shaaddhyaas provide all-round well-being. Gaya Shraaddhas would yield long term
benefits, especially when performed with jaggery, honey and black tilas, since Pitru
Devas would look forward to such opportunities to their Vamseeyas; they crave for
tarpanas in the rainy season of Magha-Phalguna months and Gudaanna / Rice-Jaggery
Payasas mixed with honey; they hope that atleast one son might turn up at Gaya to offer
Pinda Pradaana and that was their desire when alive to procure many sons; they wished
that at least one kanyaa daana or one Nila Vrishabha Utsarga might be executed! Pitru
Shraaddha during Krittika Star provides paasage to Swarga; Rohini Nakshathra gives
good progeny; Mriga Shira Nakshatra Shraaddha gives Tejas, Ardra secures Shourya;
Purvasu Kshetra darshana prapti, Pushyami Akshayadhana, Aslesha purnaaryrdaaya,
Magha Santaanapushti, Purvaphaluni sowbhaayga, Uttara phalguni uttama santaana,
Hasta Shraaddha yields Shasrtra vidya phala, Chitra secures tejas and santaana, Swaati
Vyaapaara laabha, Vishakha putraprada, Auradha Nakshatra Shraaddha provides
Chakravartitwa, Jeshtha gives Aadhipatya, Moola excellent health, Purvaashadha gives
fame and name, Uttaraahaashaadha demolishes grief and troubles, Shravana provided
Shubha lokas, Dhanisdhtha dhana samruddhi, Abhijit gives knowledge Vedas,
Shatabhisha Vaidya Siddhi, Purvabhadra gives goat-sheep sampada, Uttaraabhadra
provides Go Sampada, Revati Rajata samruddhi, Ahwavi Ashwa Sampatti, and Bharani
nakshatra shraaddha provides Deerghaayu -raarogya; thus Gaya Shraadha at any time
during any Nakshatra bestows all kinds of auspicious tidings! When Surya is in Kanya
rashi, those who offer Shraaddhha Pindaas would fulfill all their desires as Pitras look
forward to them; in fact the entire fornight during this Mahalaya Period, Tarpana Pinda
Pradaanaas are stated to be of high value resulting in Raajasua -ashwamedha Phalaas.
Shraaddhas are to be offered at this time with water, leafy vegetables and kanda
mulaas or ground sprouted ones only. Devotees would do well in performing such
Shraaddhaas as Surya enters Uttara-Hasta Nakshatra timings; such offerings when Ravi
would enter Hasta in Vrishchik Raasi, but beyond Vrischika raashi, Pinda pranaanaas
are not only counter-productive but might have adverse effects as Pitru Devas might
even curse them for belated offerings! ]Also, Shraaddhaas need to be performed
during Ashtakaas, Manvantaraas, and Anvashtakaas; Ashtakaas are known as Krishna
Paksha Ashtamis of the months of Pousha, Maagha, Phalguna and Chaitra.
Manvantaraas denote Ashadha Shukla Dashami, Shraavana Krishna Ashtami and

Bhadra Shukla Triteeya, since Utsavaas / celebrations were organized at these

Manvantaraas.
Anvashtakaas
signify
the
Navamis
followed
by
the
Ahtakaas.Abhuyudayas denote the above three categories of Ashtakas-ManvantaraasAnvashtakaas as these are first and foremost addressed invoke Maata- PitaamahiPramitaamahi and then by Pita-Pitaamaha-Prapitaamaha. In other words, Maatru
Varga would be addressed first, followed by Pitru varga and finally to MataamahaPramitgaamah- Vriddha Mataamaha.Shraaddhaas are also required to be performed at
Grahanas or Solar-Lunar Eclipses, Vyatipatas, Surya-Chandrama Sangamaas, Janma
Nakshatraas, and Graha Peedaavasaras; these Shraaddhaas are to be Paarvana
Shraaddhaas. At the timings of Aayana -kramana or change of DakshinatanaUttaraayana as also the two Vishus (or when Surya reaches the line when the day-night
calculations are equivalent) as also on Samkraanti day, vidhi purvaka Shraddhas need
to be performed in a full-fledged form, but minus Pindapradaada. Shraaddhhas are
required to be performed on Vaishakha Shukla Triteeya and Kartika Shukla Navami as
per the Samkraanti Vidhi; again on Bhadra Shukla Trayodashi and Magha Amavasya
days, Paayasa Shraadha or Cooked rice in boiled sweet milk should be offered to Pitru
Devaas. When ever a VedaVetta or Nityaagnihotriya Brahmana arrives at a Brahmanas
house, then too a Shraaddha would better be given. On the days of death of ones own
parents Shraaddhhas are required to be performed in a fulfledged manner every year
including to Pitru devatas and Vishva Devatas separately.Prati Samvararam Kaaryam
Maataa Pitrormrotey hani, Pitruvyasyaapya putrasya Bhraatur Jyeshthasya chaivahi/
Paarvanam Devapuryam syaadekoddhishtam Surairvinaa, Dyuodevey Pitrukaaryea
Treenakaikamubhayatravaa/ ( On the day of the passing away of ones own father or
mother, one has to perform Ekoddishta Shraaddha; if fathers brother had no male
issue then too the Ekoddishta Shraaddha be performed. In the Parvana Shraaddha,
Vishva Devas are to be invoked first and their puja is to be performed.But without
Vishvadevas in Ekoddishta Shraaddha, Brahmanas are arranged in Deva Pitru
Shtaanaas and worshipped. In the Deva Kaarya, two Brahmanas are to be arranged and
for Pitru Karyaa three Brahmanas; Or at least one each of the Karyas are required as
minimum. Pretajeeva deeds to be kept in the form of a Pinda n Bhumi beneath Kushaa
grass with black Tilas and water. On the termination of Sutaka or Asuddhi, Brahmanas
should perform Ekoddishta Shraddha on the twelfth day, after a month, after
Traipaksha or three weeks and every month thereafter for a year. Then the action of
Sapindeekarana Paarana Vidhhana must be followed, when the departed Soul would
abandon the Pretha Swarupa and attain the status of Pitru Devatva.The Pitaras are of
two types viz. Amurtaas (Formless) and Murtimaan ( with Form). Naandimukhaas are
stated to be Formless and Paarvanaas are Murtimaans. Now, the procedure
of Sapindeekarana is as follows: In the context of Sapindeekarana, Vishwa Devaas are
not invoked, only one Arghya/ water is given, no Agnikarana or invocation of Agni is
done, four Patras or small vessels are used with Tilodakaas or water with black Tilas and
chandana; three of the Paatras are to invite to three generations of forefathers and one
for the Preta: Paatratraye pretapaatraadarghyam chaiva prasechayet, Yesamaanaah iti
japanpurva -vacchhesha maacharet/ ( while reciting the Mantra Yenamaanaah, the
Kartaa should perform Jala Prokshana (sprinkle of water); even in respect of the
diseased women the same procedure of Ekoddhishta should be adopted, but no need for
Sapindeekarana is required in respect of women without children and the concerned
relatives of husband or her own brothers could take up the task of Shraaddha. In case,

there is none, the King becomes responsible as he would be the relative to all the prajaa
who are helpless and execute all the related actions including the annual Shraaddhaas.
Even related women could assume the charges, provided no Mantras are recited.

Nitya Naimittika Shraadhhas would follow sapindeekarana,

when the departed father would join the ranks of the earlier three generations viz. the
Kartas departed father, grand father and the great grandfather who would all be the
Pinda bhuks`; actually, seven previous generations of the Karta would be eligible for
the fruits of the shraddha: Pindasambandhino hyetey vigjneyaah Purushaatrayah, Lepa
sambandhinaschaaney pitaamah pitaamahaah/ Prabhrutyuktaa -strayasteshaam
yajamaanascha saptamah, Ityesha Munibhih proktah sambandhaha Saapta
Pourushah/ But those who were beyond the three earlier generations viz. those of Sapta
Pourushaas of four further earlier generations would be satisfied with the particles of
Anna or rice grains spread along and around the leaf above the kushagrass on which
three pindas are placed in a line; the water drops from the clothes after taking bath by
the Karta would provide relief to those who might have turned as Piscachas; those who
might have been born as trees would be satisfied too by the water drops from the body
of snaana of the Kartha; and those who might have been born as Pashu-Pakshis would
be satisfied from the water drops while performing prokshana around the pindas in the
process of worship. As the bhojana of the Brahmana bhoktas would be complete, the
water drops to wash the hands and feet of the Bhoktas would relieve those who might
have been born otherwise. Thus each Shraaddha would liberate the Souls of Seven
Generations and none indeed would be dis-satisfied in the Kulafor seven generations!
Those who perform Shraaddhaa even by the low caste human beings with Shraddha or
Faith would relieve the misery of the departed Souls, while those Brahmanaas who are
virtuous observing daily tasks would indeed be responsible for the certain salvation of
the ancestors. Now, the Bhahmanas who are selected as bhoktas must also have proper
qualfications; they should preferably be Veda vettaas, maatru-pitru bhaktas, Acharyas,
Panditaas, father-in-laws, brothers-in-law, Purana TatvaVetta, and such others. Those
who are selected as the representatives of Vishwadeva Pitraas too should be equally
learned. The Kartha should feed such ideal Brahmanas as would indeed alleviate the
miseries of the departed ones and hence the care for the selection. The services provided
to the bhoktas are as good as those given to the departed parents or others concerned.
In this context, Vastra daanana was emphasized: Vastraabhaavey kriyaanaasti yajgnaa
Vedaastapaamsicha, Tasmaadwaasaamsi deyaani Shraaddha kaaley viseshitah/
Kauseyam kshaama kaarpaasam dukulamahatam tathaa, Shraaddheytwetaani yo
dadyaat kaamaanaapnotichottamaan/ (Without the charity of Vastraas, no task of
Shraaddhha would be complete; in fact, no sacred task like Yagnaas, Vedaas and Tapaas
would be complete without Vastra daanaa. More particularly so, in respect of

Shraaddhhaas as Pitru Devas would not be appeased otherwise. Silk Vastraas or at least
new cotton Vastraas constitute a definite input in Shraaddhas. Yathaa goshu
prabhutaasu
vatso
vindati
maataram,
Tathaannam
tatra
Vipraanaam
janturyatraavasishthatey/ Naama gotrancha mantraascha datthamannamnayantitey,
Aapiye nidhanam praaptaas trupistaanupatishthatey/ (Just as a calf reaches its
mothers udder on a group of cows, Anna daana to Brahmanaas too is an inclusive input
in Shraaddhaas to enable the relief of the departed Souls; recitation of Naama-Gotraas
in the formal medium of Mantras would reach the fruits of Shraaddhaas to the
concerned Vamsha-Gotra-Naamaas so that the respective categories are satiated.) The
relevant Mantra further states: Deataabhyah Pitrubhyascha Mahaa Yogibhy yevacha,
Namah
Swadhhaayai
Swaahaayai
Nithyameva
bhanantiti,
Adhaavasaaney
Shraaddhasya traavruttvaa japettadaa, Pinda nirvahaney vaapi japedevam samaahitah/
Kshipramaayaanti pitaro Raahshasaah pradravanti cha, Preeyantey trishu lokeshu
Mantroyam taarayatyuta/(My obeisances to Pitraas and Devataas; to my homage to
Swadhaa Devi and Swaahaadevi; May these be always with me; This Mantraa must be
recited thrice at the time of Pinda-Nirvahana of while performing the Task of Pindaas as
also at the time end of the Shraadda. The recitation of this Mantra would instantly
respond to the Pitra Devas and the Rakshasaas would run away; the Tri Lokas would be
satisfied and the Performer would fully bless with salvation. Offering away the Pindaas
to Agni in the Homakunda would bless the Karta would secure Bhoga Vriddhi or
enhance pleasures; offering the Pindas to the Kartas wife would result in Putra Prapti;
offering them to Cows would ensure Tejovriddhi; immerse the pindaas would increase
Keerti /fame; feeding them to crows would provide long life; and some Pandits stated
that Pindaagraas or tops of the Pindaas should be lifted. Tasmaatsam Pujayet bhaktya
swapitruunvidhivannarah, Kaamaanabhhepsinsakalaan paadaatma vimochanam,
Vasuun
Rudraamstathaadityaan
Nakshatra
graha
taarakaah/
Preenayanti
Manushyaanaam Pitarah Shraaddha tarpitaah, Aayuh Prajaam Dhanam Vidyaam
Swargam Moksham sukhaanicha/ Prayacchanti tathaa Raajyam Pitarah Shraaddha
tarpitaah, Tathaapahaarnah Purvaahnaat pitruunaamatirichyatey/ Sampujya
Swaagateynaitaan sadanebhyaagataandvijaan, Pavitra paaniraachaantaa nasaneyshupa
vesayet/ Shaadhham krutwaa vidhaanena sambhojya cha Dwijottamaan, Visarjaeyt
priyaanyukaa pranipatya cha bhaktitah/ Aadwara manugacchhecchaa gacchhedan
moditah,Tato nitya kriyaamkuryaad bhojayeccha tathaa tithheen/ Nithya kriyaam
pitruunaamcha kechidicchanti Sattamaah/ (As the Shraddha Karta is anxiously awaited
by the concerned Pitru Devaas, he should worship them with faith and devotion as
prescribed so that the desires of Karta are fulfilled; the Ashtaa Vasus, Ekaadasha
Rudraas, Dwadasha Adityas , Nava Grahas and Nakshatraas would all be satisfied with
the Shraaddhhas and bestow long and healyhy life, good progeney, prosperity, Vidya,
over-all fulfillment and Swarga. As Aparaahnaor mid-day is the appropriate time, the
Kartha should welcome the Brahmanaas with devotion, make them feel comfortable and
conduct the proceedings with perseverance and fortitude, perform the duties till the end
and then take the Nitya Karmas after duly sending them off with reverence). In
conclusion, Veda Vyasa Maharshi assured: Aajaaramaacharedyastu Pitru medhha
shritam Narah, Ayushaa dhana putraischa vardhastyasu na samshayah/
Pitrumedhaadhyaaya mimam Shraaddha kaaleshu yah pathet, Tadannamasya
pitaroshnanti cha tri-yugam dwijaah/ Yevam mayoktah Pitrumedha kalpah paaaapahah
punyavivaddhanascha/ Shrotavya yesha prayatainaraihscha shraaddeghachainaapyanu

keertayet/ ( Those who observe the traditions of Pitrumedha Kalpa, are blessed with
Dhana-Dhanya-Ayuraarogya- Putra Poutra-Vardhana. Those who read Pitrumedhaadhyaa of this Purana, would be blessed with the contentment of Pitru Devatas of the
past three yugas! The recitation or patient hearing of the contents of the Adhyaaya itself
would bestow the boon of demolishing sins and of and ushering propitiousness).]
Having discussed the significance of Mahalaya Pakshaa, Dharma Sindhu narrates the
Bhadrapada Krishna Shraaddhas with the orientation of Nakshatras. Bharani Nakshatra
Shraaddha is as good as of Gaya Shraaddha phala. This is of Sapindeeka variety in
which Shaddaivata Sankalpa is involved ie . of three generations. This Kamya Vratais
performed aiming Pururavaadrava Pitru Devaas or Vishva Devaas who are Dhuri
Vilochanaas as described in the context of Mahalatya Paksha Shraaddhaas. Normally ,
this ceremoney is executed in the first year of the demise of a parent. But not in the
Second year as suggested by some but actually Dharma Sindhu opines that the second
year might be a better optionfor the reason that during the course of the first year of
demise, the dead parent might not have secured Pitrutwa Siddhi yet; more over the
Gaya Shraaddha is expected to aim at three generations but that status of joining the
two higher generations would not have attained before the close of first year of the
death; nor one Paarvana which was to be offered to Devas was not acceptable to
Devaas before the first anniversary of the deceased. Maghaa yukta Trayodashi is
performed in either of the Trayodashis of Bhadrapada Maasa. This ceremony is
performed with the Sankalpa of Pindarahita Shraaddhaand should be restricted to the
Mantra: Eshaam trupyartham Brahmana Puja karishey; Pitru rupiney Brahmanaaya
gandham samarpayaami/ Thus having provided Panchopachaaraas, the Karta would
recite the Mantras: Brahmaarpanam Brahma havi-Anena Brahmana Bhojanena
Pitraadi rupeshwara preeyataa etc. and then satisfy the Brahmanaas with Madhura
Padaadhaassweets only without cooked Anna Bhojana. Like wise Shastrahata Mahalaya
Shraaddha is performed on Krishna Chaturdashi of Bhadrapada Month is performed to
father or his brothers by sons or cousins as the formers die on account of weapons,
poison, Fire, water, snakes or cruel animals. Shraaddhhas in respect of such accidental
deaths are performed on Ekoddhishta basis with the Sankalpa viz. Amukanimittey
namrutasya chaturdashi nimitta mekoddhishtam shraaddham sa Daivam sa pindakam
karishye/ ( I shall perform Shraddha with Arghya etc.and on Sa-pinda and Sa-Daiva
basis but by offering a single Pinda). However, this Shraaddha is not to be considered
as a substitution of repetitive and regular Shraaddhas on the death anniversary
Tithis. Kapilaa Shashthi Shraaddha: In case a Tuesday with Rohini Nakshatra appears
in Krishna Bhadrapada Month on Shashthi, it is considered as a very significant and
Sacred day; when Surya is in Hasta Nakshatra then too that day is extremely fruitful.
Kapila Shashthi Homas and Daanaas are stated to yield Koti-Koti Phala! Asyaam hutam
cha duttam cha Sarvam koti gunam bhavet! Atra Shraaddham kaaryamiti visesha
vachanam nopalabhyatey tathaapi Alabhyagogey Shraaddhavidhaanaaddarshavat
Shaddevatam kaaryam/ ( There would be no betterdeed that could be described in
words leading to Alabhya Yoga than performing Shraaddha on this day and that Karya
is to be like what is executed on the lines of Amaavasya Shraaddha aiming at
Shaddevataas
or
the
Six
Devataas).
In the context of observing Kapila Shasthi, Surya Vrata Vidhaana has also been

described by Dharma Sindhu. Addressing Surya Deva in the Sankalpa, the Vrata Karta
proposes to observe Upavaasa and take Sacred Bath by applying the paste of Devadar
Tree Bark, Khusha, Cardamom, Manassila, Padmakaashtha and rice mixed with honey
and Cow milk while reciting the Mantra: Ataswamasi Devesha Jyotishaam patirevacha,
Paapam naashaaya mey Deva Vaagmanah kaaya karmajam/ (Devesha! You are the Jala
Swarupa and Jyotishpati! Kindly destroy my Trikarana Paapaas involved in Speech,
Thought and Action). Thus beseeching Surya, the Vrata Karta smears Pancha Gavya
made of the five cow products, cleanses the body with Pancha Pallavaaas or five kinds
of tender leaves, smudges the body with Mrittika or Earth, takes bath again, performs
Tarpana and other Nitya Karmaas, worships Varuna Deva, arranges a Kalashawith rice
in the center of a platform, draws a Lotus with eight leaves and recites from the East
invoking Sun God in the form of a Golden Pratima with his eight names as
follows: Suryam, Tapanam, Swarna lepanam, Ravim, Adityam, Divaakaram,
Prabhakaram, Suryam aavaaha yaami/ Later invoke Aruna Deva who is the charioteer
of Surya and to Ashta Dikpaalakaas viz. Indra-Agni-Yama-Nirruti-Varuna-VaayuKubera and Ishaana with Karaveeraadi flowers, offer twelve Arghyaasstanding before
him and perform worship to Surya with the Prayer as follows: Prabhakara
Namastubhyam Samsaaraanmaam samuddhara, Bhukti Mukti prado yasmaattasmaachhaanti prayacchamey/ Namo Namastey Varada Ruksaamayajushaam patey, Namostu
Vishwa Rupaaya Vishwa dhaatrey namo Namah/ ( Prabhaakara! My obeisances to you.
You are the bestower of Bhoga and Mokshaa; do grant me peace, fulfillment and
Salkvation. You are the Master of Three-Vedas; Jagadrupa! Jagatposhaka!). The Vrata
Karta then observes Raatri Jaagarana reciting Soura Suktaand other Prayers and next
morning takes bath, executes Nitya Karmaas and performs Homaas with Arka
Samidhaas / twigs, ghee, tila and so on. Then he ushers Kapila Cow bedecked with
decoratives, colourful Vastraas, jingle bells and so on, performs Puja and gives it away
as Daana to a Brahmana saying: Namastey Kapiley Devi Sarva paapa pranaashani,
Sasaaraanavamagnam maam Gomaatastaatu marhasi/ ( Kapila Devi! Gomaataa! My
worshipful respects to you; do relieve me of my sins and save me from the Ocean of
Samsaara). The Daana be given with satisfactory Dakshina along with the Golden
Pratima of Surya Deva thus concluding the SuryaVrata successfully.

8 ASHVIYUJA MAASA

Devi Navaraatraas: The Tula Sankranti and Mesha

Sankranti is designated as Vishu. Fifteen ghadiyaas
before and thereafter is the Vishu Punya kaala mand
the one before Vishu is known as significant. Devi
Navaraatraas commence from Ashviyuja Shukla
Pratipada to Maharnavami signifying Karma
Praadhanyataor performing Acts of Dharma Karmaas
of which Puja is the essential along with Upavaasa ,
Stora, Japa etc. As per ones own Kulaachara or
family tradition, Upavasaas are observed as Eka
Bhukta, Nakta Bhojana or Ayaachita Bhojana; recitals

of Stotras of Sapta Shati, Lakshmi Hridaya, LalithaLakshmi-Durga Sahasra Naamaas are rendered daily
and formal Pujas to Devi are executed with
dedication and involvement during the concerned
Tithis regularly. Navaraatra Pujas begin on the
Pratipada Tithi morning after Sunrise upto six
ghadiyas or two Muhurtaas since the Puja is not to
commence with an extension of time of the previous
Amavasya into the Praatipada. In case the Pratipada
Tithi does not occur even ten ghadiyas after Sun rise,
then the Sankalpa could still be done looking East
upto the Abhijin-muhurta upto Madhyaahna but
certainly not in the Aparaahna. The Navaraatra
Pujas could be observed by all of the Chaturvarnaas
and even Mlecchaas. But Brahmanaas should
perform only Saatvika Pujawith Japa-HomaAnnabali-Naivedyas;
in
fact Naivedyascha
niraamishaih
Madyam
datvaa
Brahmanastu
Braahmanyaa
Deva
heeyatey,
Madyamapeyamadeyam/ (Thus Brahmanaas have
no authorization to resort to Raajasa Puja since they
have no access to Madya-Maamsa). Madya paaney
Maranaanta
praayaschittokteyhi,
Sparsham
tadangacchedokteyschaalpapraayschittena
doshaanapoagamena paatityaapaataat/ ( Madya
paana attracts the extreme praasyaschitta or
atonement of life unto death to a Brahmana and the
limb of his body is required to be mutilated ) . Even in
the case of Kshtriyaas-Vaishyaas and others ,
Maamsa-Madyaas are totally banned in respect of
Nitya Pujas although these Varnaas might resort to
them in the case of Kaamya Karmaas. However in
reference to Kamya karmaas too their worship would
secure additional and quicker results without MadyaMaamsaas. In any case, Japa-Homaadi Karyas need
to be necessarily executed by Brahmanaas alone.

Navaraatri

Vidhis: Atra

Nava

Raatrey

Ghatasthaapanam Pratarmadhyaahney Pradosha

kaaley cheti Trikaalam Dwikaalam-Eeka kaalam vaa
Swaswa Kula Devataa pujanam Saptashatyaadi
japokhanda
deepah
Achaarapraapta
maalaa
bandhanam Upavaasa Nakthaikabhaktaadi niyamah
Suvaasini bhojanm Kumaari bhojana pujaaadi antey
Saptashatyaadi Stotra Mantra Homaadi ityetaani
vihitaani/ ( During these Navaraatraas the Duties
required to be performed include Kalasha Sthaapana
followed
by daily Trikaala
Puja
as
per
Vamshaachaara, Saptapadi and other Japaas,
Akhanda Deepa, Maalaa bandhana as per
Kulaachaara, Upavaasa, Nakta-Eka bhuktaadi
niyama, Suvaasini Kanyaa pujaas and Bhojana and
Homa Karyaas). Kalasha Sthaapana should not be
performed in the nights. The Kalasha should be
arranged on a Clean Vedika / Platform made of
Pancha Pallavaas, milk, fruits, taambula/betel nuts
and leaves, Kunkuma, Dhupa , Deepa and such other
requirements of Puja. On Pratipaada morning after
Abhyangana or head bath, be seated by Grihastis
along with wife and make the Sankalpa as
follows: Mama saha kutumba syaamuka Devataa
preeti
dwaaraa
Sarvaapadcchaanti
purvaka
Deerghaayurdhana putraadi vriddhi Shatru Jaya
keertilaabha pramukha Charurvidha Purushaartha
siddhyartha
Madhya
Prabhriti
Mahaa
Navamiparyanta
trikaala
mekakaalamvaamuka
Devataapujaamupavaasaa
Naktaikabhaktaanyata
niyama
sahitamakhanda
deepajwaalana
Kumaaripujana Chandi Saptashati paatha Suvaasini
bhojanaadi rupam Sharada nava raatrotsavaakhyam
karma karishye! After the Sankalpa as above Kalasha
Sthaapana
follows;Tadadou
Nirvighnataa
siddhyartham Ganapati Pujamam Punyaahvachanam
Chandi
Saptashati
Japaadyartham
Brahman
varanam karishye/ As the Kalasha Sthapana is being
performed, Bhumi is prayed to and touched with the
Mantra Mahaadyou; to perform Ankuraaropana
collect some Mrtittika for the Ankuraarpana and

recite the Mantras: Aoushaddhayassa- AkaleshuImammey

GangeyGandha
dwaaraaKandaatkaanda- Ashwattevah-Syonaa Prithivi-Yaah
phalineeh-Sahiratnaani Hiranya
Rupam-Uvaasu
vaasaa-Purnaadarvi-Tatwaayaami/ by
inferring
various acts of collecting Aoushadhis from Mrittika to
fill up the Kalasha with the Sacred Water along with
Pancha Pallavaas, Ratna-Hiranyaas, and perform
Puja to Varuna Deva, Kula Devata and Devi in
various Forms as follows: Jayanti Mangalaa Kashi
Bhadra Kaali Kapaalini, Durgaa Kshamaa Shivaa
Dhaatri Swaahaa Swadhaa Namostutey/ Aagaccha
Varadey Devi Daithua darpa nishudini, Pujaam
grahaana Sumikhi namastey Shankara priye! There
after along with other Stotraas like Shri Sukta,
Purusha Sukta and Prathama Ruks and formally
worship with Shodasopachaaraas like AasanaPadya-Vastra-Dhupa-Deepa-Naivedyas
and Sarva
Mangala Maangaley and other Praarthanaas. Offer
of Bali daana, Kushmaanda daana, Kushmaanda
Khandanaand Shanti mantraas ending up with Om
Shaantisshaanthisshaantih/ Finally ar the end of the
daily Nava Raatri Puja there shoud be
resolve :Akhanda deepakam Devyaah preetaye
Nmava traatrakam, Ujjwalaye dahoraatra mekachitto
Dhrudha Vrata/ (I resove with unswerving devotion
that the Akhanda Deepa shall be firmly set aflame all
through the Nava Raatris and the daily formal
worship as presribed!)

Chandi Saptashati Pathana Vidhaana: With the

resolution of reading Chandi Sapta Shati or Narayana
Hridaya or Lakshmi Hridaya, one should be seated
comfortably and commence with Salutations to
Bhagavan of Om Namo Narayanaaya Namah, Om
Naraaya Narottamaaya Namah, Om Sarasvatyai
Namah,Om Vyaasaaya Namah. Reading the book
holding in hands is not in order. There should not be

a break while reading and if so it should start again

from the beginning. Reading must be done by clearly
pronouncing the letters and understanding the
meaning; the voice must be uniform and modulated
and in proper Swara. Shanti karmani sarvatra tathaa
Dussapna darshane, Graha peedaasu chograasu
Mayatmyam shrunuyaanmaya/ ie. when Shanti
Karmaas are being done or when bad dreams occur
or while entering frightening places, reading the Devi
Mahatmya would bar any kind of impediments. While
entering water and forests or sudden out breaks of
fire or attack by robbers or enemies, recitation of
Sapta Shati happens to be a sure remedy. Its recital
thrice wards off Upadravaas or calamities; graha
peedaa nivruttiis assured by the recital by five times;
undergoing Maha Bhaya is overcome by seven
recitals; For Shaanti and Vaajapeya Phala praapti by
nine tmes; Raja Vasya by eleven times; Shatru
naashana by reciting twelve times; Stree-Purusha
Vasyata by fourteen times; Putra-Poutra-DhanaDhaanya-Arthaas are attainable by the Paath of the
Shatiby sixteen times; Raja bhaya naasha by
seventeen times; Vana Bhaya by twenty times;
freedom from shackles by twenty five times; and
concentrated recital of the Sapta Shati by hundred
times would accompish curing of Impossible
diseases, Kulaccheda nivaarana, Ayur naashana
and so on. Sahasra Paatha of the Sacred Sapta
Shati would indeed bestow Shataashwamedha
phala and Moksha Prapti!

Kumaari Puja: Excepting a baby of one year, Kanyas

from two to ten years of age are worthy of worship.
Such Kanyaas are designated as Kumari, Trimurti,
Kalyani, Rohini, Kaali,Chandika, Shambhavi,Durga
and Bhadra. Aavahana or Invocation of such
Kumaris
in
their
Puja
would
be
as
follows: Mantraakshara
mayeem
Lakshmim

Maatrunaam
Rupa
dhaarineem,
Nava
Durgaatmikaam
Saakshaat
kanyaanmavaa
hyamyaham/ Jagatpujye Jagadwandye Sarva Shakti
Swarupini,
Pujaam
grihaana
Koumaari
Jaganmaatarnamostutey/ After the Avaahana Mantra
the Kanyaa Puja is commenced with Paada
prakshaalana or washing thefeet of the Kumari and
offering
Vastra-Kumkuma-Gandha-Dhupa-DeepaBhojanas. During the Puja, recitation of ChandiPaatha is required while others prescribe Lalita
Sahasranaamaa too. Upaanga Lalita Vrata: This
Vrata
is
scheduled
on
Ashwiyuja
Shukla Panchami and Aparaahna is suitable; if
Aparaahna is not avilble on Panchami, then the
previous Aparaahna would be suitable. Some opine
that Lalitha Puja is better performed in the night.

Saraswati Puja: This popular and Sacred Puja of Devi

Saraswati is performed on Ashviyuja Shukla Paksha
Saptami
but
significantly
in
the Moola
Nakshatra. Sthaapana has to be in Moola,
Avaahana and Puja are to be in Purvaashaadha
Nakshatra, Bali daana in Uttaraashaadha and
Udwaasana in Shravana: Mooleshu Sthaapanam
Devyaah Purvaashaadhaasu pujanam,Uttaraasu
Balim
tadyacchravaney
na
visarjayet/ But
Rudraamala Grandha states: Avahana and Anga Puja
be done in Moola Nakshatra, detailed Puja in
Purvaashadha without Avahana, Bali daana in
Uttaraashaadha, and Anga Puja before Visarjana in
Shravana Nakshatra . In any case, Avahana of
Saraswati is to be done three muhurtaas before
Suryastama but if Moola Nakshatra is unvailable at
that time then Aavahaya is done next days Moolas
dwiteeya paada.

Mahaashtami Nirnaya: If Ashtami is mixed even by

a negligible time at the Suryodaya Kaala then

Ashtami is called as Namavi.Similarly if Saptami is
mixed with Ashtami at the Sun Rise even by one
ghadi then that Tithi is not determined as Ashtami.
The combination of Tuesday and Ashtami Tithi are
notable and highly auspicious. Incidentally, those who
have sons should not observe Upavaasa on this
Ashtami; at least they should consume even a little
food.

Maha Navami Nirnaya: In case the previous day has

sixty ghadiyas and on the following day there is a
muhurta or so, then the previous day is taken as
Navami and excepting Bali daan, Upavaasa and Puja
be performed in the Ashtami Viddha. Similarly,
Navami- yukta Balidaan be performed in Dashami
Viddha Navami. In the Ashtami and Navami
Sandhikaala one has to perform a Sandhi Puja
separately. There is a need to implement a Homa
after Navami Puja. Since no homa is done in the
nights, this has to be necessarily done in the day time
itself. This homa needs to be accomplished with the
Durga navaakshari Mantra or with the Sapta shati
Mantra of Namo Devavyai Maha Devayai etc. The
Homa dravyaas include ghee mixed with white Tilaas,
Paayasam/ Ksheeraanna, Kishuka Pushpa, Yava,
Durvaasa, Shri phala, Rakta Chandana, Nuts /Supari,
bilwa etc. The Homa Sankhya is to be one tenth of
the Japa Sankhya. At the end of Navami Vrata and
Homa, Brahmanas should perform Devtodwaasana,
Paarana, Brahmana Bhojana and Dakshinaadi
Daanaas.
As regards Bali Vidhana ( sacrifice) in the Nava
Raatraas, Maasha Sahitaanna or Kushmaandaor
Pumpkin are the appropriate items as far as
Brahmanas are concerned; as already mentioned
above
in
the
Preface
of
Navaratri

Vrataas, Brahmanena Pashu maamsa Madyaadi Bali

daaney, Brahmantwa bhrashtata! ( If Bali is given by
Brahmanas in terms of Madya Maamsaas,
Brahmantwa is lost forever!

Chhatra Puja: During the Nava Raatraas, the ancient

custom followed by Kings was to observe
Lohaabhisaarika Vrata and Chhatra Puja during the
first eight days from Patipada to Ashtami of Ashwiyuja
Shukla Paksha. The Puja involves installation of the
Pratimaof Indras Divine Horse called Ucchaishrava
and worshipped by Homaas and formal Puja while
Pratyaksha or live Gajaashvaas are duly bathed,
cleaned and displayed along with their Royal
Insigniyas or Raja
Chinaas like Chhatra
Chaamaras or Umbellas and Huge Hand-carried
Fans with colourful Vastras on their backs. The
Divine Horse as also the live Royal Animals are
worshipped with Neeraajana or camphor light. The
Ashirwaada(blessing) Mantras signify: Let the
Ashva-Gaja generations thrive forever and let their
Vamshaas generated out of the grace of Brahma,
Soma and Varuna continue for ever to serve the
Kings and their families well to enable their
administration providing peace and contentment to
their Subjects.

Vijaya Dashami Celebrations: The Treatise of

Nirnaya Sindhu states that even there is a fraction of
Shravana Nakshatra yoga at the Aparaahna of that
day, then that day be considered as Dashami or else
on the following day. The custom had been that none
should leave the boundaries of their village or
township on that day without performing Aparajita
Devi Puja. It is on this days Aparaahna that the
residents of the villages or townships assemble at the
Shami Vrikshaas towards Ishaanya , clean up the

area, decorate a raised platfom with Ashtadala

Padma/ or Lotus of Eight Leaves and perform Puja to
the Idols of Aparajita Devi and Vijaya Devi with
Shodashopachaaraasor the prescribed Sixteen
Services and at the end of the worship pray to them
reciting : Imam Pujaam maya Devi yadhaa Shakti
Niveditam, Rakshaarthantu samaadaaya Vraja
swasthaana muttamam/ After the prayers the Vrata
is concluded reciting : Haarnena tu Vichitrtena
bhaswat Kanaka mekhala, Aparaajita bhadrataa
karotu Vijayam mama/ (May the Mangalakaari
Aparajitaa Devi as ornamented in gold with Kati Sutra
or waist band and so on bestow to us with
propitiousness and victory always. Brahmana priests
would the convey the blessings of the Devi to the
King and Subjects to say :Yatrayam Vijaya
Siddhartha! Those who are desirous of undertaking
any type of Auspicious Task including Travel on
Vijaya Dashami day are most certainly blessed,
irrespective of Muhurta, Taaraa Phala or Chandra
phala: Ashvayuja
Shukla
Dashami
Vijayaakhyaakhiley
Shubhaa,Prayaaney
tu
visheshena kim Shravanaanvita! ( Ashvayuja Shukla
Vijaya Dashami is the most auspicious day to take up
travels or any other Shubha Karyaas; more so if that
day is of Shravana Nakshatra!)

Ashwiyuja Karma: Rigvedis perform this karma on

Pournami. In case the Parva is of dwividha sandhi or
of Chaturdashi and Pournami, then the Karma is
Prakruti Vishtior worthy of initiation in the Purvaahna
Sandhi and terminable or Vikritishta in the
Aparaahna Sandhi. Karaka Chaturdashi Vrata: is
observed on Ashwiyuja Krishna Chaturthi on the lines
of Sankata Chaturthi.

Go-Vatsa Dwadashi: This is observed on Ashwina

Krishna Dwadashi and should be at Pradosha Kaala

only; if Pradosha Time coincides with Dwadashi it
would be in order but otherwise, the Vrata would have
to be held on the following day. Worship is done to
Cow and Calf by offering Arghya in copper vessels
with the Mantra: Ksheerodaarnava sumbhutey
Suraasura
namskritey,
Sarva
Deva
maye
Maatargrihaanaarghyam Namostutey/ Then Naivedya
is offered by way of fried Maasha Sthaalipaakam
avoiding cow products of milk, ghee and curd
followed by Neeraajana with lit-camphor. The Kartha
himself should consume Maashaanna Bhojana and
sleep on ground observing celibacy.

Deepavali
Celebrations: Naraka
Chaturdashi
Nirnaya: Ashwina
Krishna
Chaturdashyaam
Chandrodaya vyaapinyaam Naraka bheerubhishtila
tailaabhyaangana snaanam karyaam/ ( Those who
are afraid of Narakaas should perform oil and tila
snaana in the early hours of Amavasya and thereafter
wear Tilaka or Sindur). Thereafter the Grihastis
should
execute Yama
Tarpana recitingYamaaya
Namaha-Yamaam tarpayaami with tilodakaas three
times either in Savyopaveetain the normal position
of the Sacred Thread to Devataas and in Apasavya
manner invoking Jeeva Pitrus; in both the cases the
Karta should face South but in the case of Devataas,
the Tarpana has to be from the right finger tips and in
the case of Jeeva Pitrus [ Kashyapa, Atri, Vashishtha,
Vishvamitrra, Goutama, Bharadwaaja, Jamadagni,
Angira,
Kutsa,
Bhrugyadi
Rishis;
Sanaka,
Sanandana, Sanaatana, Sanatkumaara, Kapilaadi
Divya Manushyaas] from the middle of Angushtha
and Tarjani /Thumb and fore-finger. To Yama Devata
the invocation would be as follows: Dharma raajaaya
namah, Mrityavey namah, Antakaaya namah,
Vaivaswataaya namah, Kaalaaya namah, Sarva
bhuta kshayaaya namah, Dadhyaya namah,

Neelaaya
namah,
Parameshthiney
namah,
Vrikodaraaya
namah,
Chitraaya
namah,
Chitraguptaaya namah/ At the pradosha time of
Chaturdashi, there would be Deepa prajjvalam or
fulfledged illumination all over in the temples,
praakaaraas, streets, Goshaalaas, Hasti-Ashwa
shaalaas, market places and in each and every
house! This kind of illumination should for three
evenings in a row! Tulaasamsthe Saharaamshou
pradoshey Bhuta darshayoh, Ulkaahastaa Naraah
kuryuh Pitrunaam maargadarshanam/ Tatra Daana
mantrah:Agni dagdhaascha ye jeevaapyadagdhaah
kuley mama, Ujjvala jyotishaa dagdhastey yaantu
oparamaam gatim/ Yamalokam parityajja aagataa ye
Mahaalaye,Ujjvala jyotishaa varta prapasyantu
vajrantu tey/ Asyaam Nakta bhojanam mahaa phala
pradam/ (While Surya is in Mesha at Pradosha time
on Chaturdashi, human beings should show the way
in the full illumination made for Naraka Chaturdashi
by way of Ulkaas to Pitru Devataas who would have
arrived for their Shraddhaas in the Mahalaya
Pakshaas . The relevant Mantra for giving away
Daana in this connection in favour of the visiting Pitru
Devaas is: May all the Pitru ganaas who were dead
and burnt in Agni -or not burnt in Agni formally- be
redeemed to attain Mukti. May those Pitraas who
came out from Yama loka to receive the Shraaddha
Tarpanaas offered by their progeny on Earth in
connection with Mahalaya Pakshaas be shown the
way by the illumination made on Chaturdashi
celebrations from Earth through by the Ulkaas or
Meteors! Human beings experiencing the Illuminative
Celebrations on the Ashwiyuja Shukla Chaturdasi
Pradosha are suggested to better observe Nakta
Bhojana on that day.

Amavasya vidhis on Deepavali day: After

performing Yama Tarpana and Pitru Marga Darshana

on the previous day, there should be the observance

of Pratah kaalaabhyangana in the early morning
hours of Amavasya, Nitya Karmaas followed by
Aparaahna Parvana Shraaddha to Pitru ganaas and
at Pradosha Samaya the worship of Devi Lakshmi. In
view of the Darsha Shraaddha in the Aparaahna and
Pradosha Puja of Lakshmi, bhojana during the
Amavasya Day is disallowed except for children and
the elders.
9 KARTIKA MAASA

Kartika Snaana: Kartika Snaanaas are obesrved

commencing from Ashwiyuja Sukla Dashami, or
Ekaadashi or Pournami waking up even from two
ghadiyas before Sun rise and after ablutions praying
to Vishnu Bhagavan with Arghya as : Namah Kamala
naabhaaya namastey Jalashaayiney, Namastestu
Hrishikesha
grihaanaarghyam
namostutey/
(Snaanam) Kartikeyamkarishyaami Praatahsnaanam
Janaardana, Preetyartham tava Deva Devesha
jalesmin snaatumudyatah/ Tava prasaadaat paapam
mey Damodara Vivasyatu/ (Punararghyam) Nityey
naimittikay Krishna Kaartikey Paapa naashaney,
Grihaanaarghyam mayaa dattam Raadhyaa sahito
Harey! Thus the Karta offers Arghyam to Bhagavan
Vishnu, Snaana to Him and Repeat Arghyam. As
there would be added significance to the Snaanaas in
the Tirthaas like Kurukshetra, Ganga, Pushkara etc.
the Snaana kartaa resolves as follows: Kartikam
sakalam maasam nitya snaayi jitendriyah, japan
havishya
bhuktaancha
sarva
paapaih
pramuchyatetye/
Smritwaa
Bhaageeradheem
Vishnum Shivam Suryam Jalam vishet, Naabhi
maatra
jaley
tishthan
vratey
snaayaadyathaavidhi/ ( One should perform formal
bathing by entering water waist deep through out the
entire Kartika Maasa by observing piety after the
morning duties and Japa-homaas consuming only

the havishaanna sesha or the left over offerings to

Agni Deva and praying to Bhaagirathi, Shiva, Vishnu
and Surya Deva). Thus Kartika Snaanaas should be
accomplished each morning and evening in the rest
of Kartika month. In case however the Kartika
snaanaas are not possibe althrough, these may be
executed at least three days in the month.

In the same way of observance, Tulasi Puja be

performed as a part of the Kartika Vrataas since
intalling Tulasi plant, growing it and constantly
touching it are all propitious acts dissolving sins; in
fact performance of Pitru Shraaddhaas under the
shade of Tulasi tree bestows PitruTripti. A decorated
and well worshipped Tulasi plant or tree would ward
off Yama Kinkaras or followers.Tulasi dala lakshena
Kartikeyorchayeddharim, Patrey patreymuni sreshtha
mouktikam Phalamasnutey/ (There sure would be
encourging results if Tusasi dalaas are offered to
Harihara Devaas). Dhaatri Mahatmya: Like wise,
worship of Dhatri (Amla ) Tree has considerable
significance. Kartikey
Dhaatri
vrikshaadhas
chitraannaistoshayeddharim,
Brahmanaan
bhojayedbhaktyaa
swayam
bhujitam
bandhubhih/ ( Naivedya to Hari be performed under
the shade of an Amla Tree, organise a BrahmanaBandhu- Sweeya Bhojana as also use Amla leaves
for Hari Puja and for Pitru Shraddhas. It is believed
that Devas, Rishis and Sarva Tirthaas surround the
Sacred Trees and Hari Jagaranaas are observed
under these Trees too. Hari Jaagarana and Vrata
Mahatmya: Hari Jaagarana in Kartika Month before
Bhagavan Vishnu imparts Sahasra Godaana phala
especially in Shiva-Vishnu or other Temples or under
an Ashvattha Tree or Tulasi Vana reciting Bhagavans
Stotraas; playing Vaadyas or musical instruments in
eulogies of Bhagavan would yield vajapeya phala;
Nritya or dances in the praise of Shiva-Narayana-

Devis gives away the Sarva Tirtha Snaana Phala;

those witnessing the musical / dance concerts in the
name of Gods affords one-sixth of the players; if
nothing mere stay by way of Jaagarana in these
hallowed places during Kartika Maasa fetches Punya.
Kartika Deva Puja or Upavaasaas, or bhojana of
selected or restricted items during the month as per
ones own resolve are significant too. Upavasaas in
Kartika as a part of Maasa Vrataas are of far reaching
consequence: Krucchram Vyaapati Krucchramvaa
Praajaapatyamathaapi vaa, Eka Raatra Vratam
kuryaatriraatra Vratamevavaa./ Shaakhaahaaram
Phalaahaaram
Payohaaramathaapi
vaa,
charedyaavannaahaaram
vaa
sdampraaptey
Kartikey Vrati/ ( During the Kartika Month, there are
Vratas ofvarious kinds of fastings like Krucchra
bhojana, or Ati Krucchra, Praajaapatya, EkaRaatra,Tri Raatra or of restricted consumption of
Shaaka-Phala-Ksheera
and
so
on). Varjita Padaarthaas
in
Kartika
Maasa
Vratas: During the course of the Vrataas,
consumption of certain materials are prohibited such
as onions, lahasuna, hing, Mulis , brinjals,
kushmanda, kalinga, oils, salt, saag, twice cooked or
burnt food; pulses like urada, masoora, chana etc.
Specifically Amla on Saptamis; oils and coconuts on
Ashtamis; and Amla phala on Sundays are strictly
forbidden. Kartika Daana Mahima: In observing a
Vrata in the Month of not eating in a Kamsya or
bronze vessel, the person following the Vrata should
give a daana of five broze vessels full of ghee at the
end of the Vrata; if honey is left out then ghee, sugar
and kseeraana should be given away; in Tila thyaga
tila daana; in mouna bhojana vrata or eating in
silence then ghanta (Bell) daana; in case of Phala
varjana then Phala rasa daana; for dhanya varjana
go daana and so on. But nothing like Deepa daana :
Ekatassarvva daanaani deepa daanam tathai
kathah, Kartika deepa daanasya kalaam naarhanti
shodashim/ ( All types of Daanaas would equate

one Deepa Daana; in Kartika Month deepa daanaa

might not be like sixteenth of any daana!) Also, if no
Vrata in any month including the Chaaturmaasya
Vrata is not observed, any Vrata in Kartika month
ought to be performed. Avratah Kartiko eshaam gato
mudhadhiyaamiha,Teshaam
Punyasya
leshopi
nabhavetsooraraatmanam/ Ityukteh/ (Those stupids
who do not observe any Vrata in the course of Kartika
maasa are as bad as pigs and do not deserve even a
grain of Punya! ). Purana Shravana in Kartika
Maasa: Puranetihaasa shravana is a requirement in
Kartika month and to do this only a well read
Brahmana is qualified while others could hear and
imbibe
the
contents
of
the
Puranas;Vispashtamadbhutam
shaantam
spashtaakshara padam tathaa, Kalaa swara
samaayuktam
rasabhaava
samanvitam/
Brahmanaadishu
sarveshu
grandhaartham
chaarpayenn nrupa, Ya yevam vaachadraajansa
vipro Vyaasa ucchyatey/ (Those of Brahmanaas who
could pronounce each Akshara of the narration
clearly and audibly in a juicy, vivid and impressive
manner are like Vyasa Bhagavan himself!). Such a
narrator should be honoured and respected worthy of
worshipping. The significance of Purana shravana in
the contect of Kartika Snaanaas is amply described in
the Kashi Khanda of Skanda / Kartika Maha
Purana. Akaasha Deepa Daana: The significance of
Kartika Deepa has been emphasised : Ahead of each
house, one should arrange a man size pole with the
formation of a Deepa Yantra to facilitate the display of
eight Deepas with a main deepa in the middle to
signify a swing to let Shri Vishnu be seated and enjoy
the oscillation ! The relevant Mantra would
say: Damodaraaya nabhasi tulaayandolayaa saha,
Pradeepantey
prayacchaami
Namonantaaya
vedhasey! ( May I offer a Deepa-like swing to Lord
Ananta which would oscillate back and forth on the
Sky in the form of an Akaasha Deepa or a Sky Light!).
This symbolic Akaasha Deepa should last through out

the Kartika Maasa, conveying the blessings of Vishnu

the Creator of the entire Universe to one and all!

Kartika Bali Puja: As the Vrischika Sankranti takes

place and Kartika Shukla Pratipaada arrives,
Abyangana Snaana is necessary. In fact, the
Saanaas are to performed continuously on three days
till the Shukla Triteeya not only for avoiding Narakaas
but for Lakshmi Prapti. On this Pratipaada a series of
Karyaas are scheduled viz. Bali Pujana, Go
kreedana, Govardhana Puja, Margapali bandhana
( dry grass rope tied to a high pole worshipped as
route to Skies and Swarga), Nutana Vastra Dharana
and
Dyuta
Naari
kartruka
Neeraajana
Mangalaacharana. As there is plenty of time till
Chandra Darshana, all these Karyaas could be
comfortably done in the Pratipaada Tithi itself. Before
the Bali Puja, a huge Figure of King Bali with two
hands is improvised and decorated in Pancha Varna
colours while persons from the Public supply Rice
grains to ornate the Symbol of Bali. Then Bali is
invoked with the Mantra: Bali Raja namastubhyam
Virojana Suta Prabho, Bhavishyendra Suraataatey
pujeyamprati gruhyataam/ ( Bali Raja, the son of
Virojana and the future enemy of Indra and Devaas;
do accept my greetings). Balibhuddushya yatkinchit
Daana karannokshayam Vishnu preeti karam tat, yaa
drushena bhaavena tishthatyasyaam Muneeswara/
Harsha Danytaadi bhavena tasya varsham
prayaatih/ ( Whatever charity is offered today
should become Akshaya or of endless value and be
appreciated byVishnu himself! The feeling of
happiness or sadness of mine today should be the
harbinger of the same feeling throught the year
next! ) Asyaam dyutam Bali Raajye prakrutavyam
sarva
maanavaih,Tasmindyutey
jayo
yasya
samvatsaram jayah/ Visheshavaccha bhoktavyam
prashastai Braahmanaaih saha, Bali raajjyai Deepa

daanaastadaa Lakshmih sthiraa bhavet/ ( Those who

play gambling on this morning oo Kartika Pratipaada
are sure to win the game and so should happen to
those concerned a winning spree throught out the
year ahead. Feasts should be treated to learned
Brahmanas that day. Indeed, Deepa Daana in Bali
Rajya should bestow stability of Devi Lakshmi and in
that house illumination sparkles constantly!)

Lakshmi
and
Kubera
Puja: Lashmiryaa
Lokapaalaanaam Dhenu rupena samsthitaa, Ghritam
vahati yajnerthaa mama paapam vyapohatu/
Agratassantu
mey
gaavo
gaavomey
santu
prishthatah, Go mey hridaye santu gavaam mey
santu vasaamyaham/ ( Lakshmi has assumed the
Form of a Sacred Cow for all the Lokapaalakaas to
facilitate Yagna Karyaas by way of supplying plentiful
ghee.
May She destroy all my sins. May She
stay with ahead and behind me as also in my heart. I
do unfailing worship to the calf and bull too to enable
milking and carrying weight respectively . If
Govardhana Parvata is in the reach, or else
materealise a formation of the Govardhana, do
perform the Parvata and worship Krishna by invoking
both the Govardhana and Krishna : Shri Krishna
preetyartham
Govardhana
Pujanam
Gopaalapujanam cha karishye/ Then recite the
Mantra: Gopala Murtey Vishvesha Shakratotsava
bhedaka, Govardhanakrita cchatra pujaam mey Hara
Gopatey! Govardhana dharaadhaara Gokulatraana
kaaraka,Vishnubaahukritacchhaaya gavaam koti
pradobhava/ (Gopaala Murti! Vishvesha! You had
resisted the observance of Indrotsava Vrata and lifted
the huge Govardhana Mountain as an umbella and
saved Gokula from the fury of incessant rains created
by Indra; do kindly provide abundance of cows and
milk); so saying Shodashopachaaraasor the formal
services of sixteen offerings like Dhupa-Deepa-

Naivedyaas to Go-Gopala-Govardhanaas and

provide Go daana- Anna daana- Trina Daana- Dhana
Daana to Brahmanas and BaliDaana in favour of
Govardhana, climaxed by Brahmana Bhojana and
Pratyaksha Go-Pradakshinaas.

Bhishma Panchaka Vrata: This is a Kamya

( optional) Vrata to secure prosperity, progeny , fame,
progress in life and finally Moksha-in short, Iham and
Param which is observed men, women and even
widows. This is observed from Kartika Shukla
Ekadashi to Purnima. On the Tenth day of Maha
Bharata Battle, Arjuna found Bhishma was invincible
and on the advice of Bhishma himself brought
Eunuch Prince called Shikhandi- the son of King
Drupada to face him so that he would assume Astra
Sanyasa and Arjuna pierced Bhishmas body with
Astraas and made a bed of arrows on the battle field.
Bhishma had the boon of death at will and waited till
the arrival of Uttarayana for his death. Hence the
significance of the Panchaka Vrata since Bhagavan
Krishna himself narrated the Vrata Vidhaana to
Bheeshma. The Vrata Vidhana includes KankalpaThree
Arghyaseach
day-Tilodaka-DevaTarpanaDeepa Daana to Brahmanas-Upavaasa-Pancha
Gavya Paaraayana- Naivedya of Pancha BhakshyaNaivedya- Brahman Bhojana-Shaastra ShravanaUdyaapana and at the end of the Vrata Tirtha
Prasada
viyiyoga.
The
Sakalpa
states: Putraabhilaasha
kaamyaartham
Dhanaabhilaashaa kamyaartham, Putri Vivaaha
kaamyartham, Arogya-Aishwarya kaamyaartham,
Bhishma Panchaka Vratam Kartika Shudda
Ekaadashim
Arrambhya
Purnimaaparyantam
Bhahmana Suvaashini Puja mukhena mayaa
upavaasa charana mukhena karishye!

Mantra Grahana Diksha: On Kartika Shudda

Ekaadashi Shiva Vishnu-adi Mantra grahana can be
done by a Guru after referring Chandra-Taaraa bala
on that day. Maharshi Narada was quoted having
stated: Kartiketu kritaa deekshaa Nrinaam Janma
mochani/ ( Any Mantra Diksha in Kartika is highly
significant as it paves way to Janma Vimochana.)
Yaamala Tantra provides the Utpatti or the root
meaning of Diksha: Divyam Jnaanam yato datthaat
kuryaat paapasya sankshamam, Tasmaat diksheti
saa proktaa Munibhihstantra vedibhih// It states more
damagingly further: Adikshitaanaam Martyaanaam
dosham
shunvantu
Saadhakaah,
Annam
vishtaasamam jneyam Jalam mutra samam tathaa/
Adikshita kritam Shraaddham Shraaddham chaa
Dikshitasya cha, Griheetvaa Pitarastasya Narakey
chaashu daaruney!! (To those who have not taken up
Diksha, Annam is as bad as defecation and warer as
as bad as urine. The Shraaddhas offered by a person
without Diksha would not save Pitrus from Narakaas!)

Tulasi kaashthaa Maalaa Dharana / Vishnu

Prabotsava
Tulasi
Vivaha: Skanda
Purana
asserts:Nivedya Keshavey maalaam Tulasi kaashtha
sambhavaam, Vahateyo NaroBhaktyaa tgasya
naivaasti paatakam/ Tulasi kaashtha sambhutey
maaley Krishna jana priye, Vibharmi twaamaham
kanthe kurumaam Krishna vallabham/ Yevam
sampraarthya vidhivanmaalaam Krishna galerpitaam,
Dhaarayey Kartikey yo vai sagacchey Vishnavam
padam/ ( Since there is an assurance that the Tulasi
Kaashtha Maala which was garlanded around the
neck of Bhagavan Krishna Himself, how could there
be any kind of sins reach me wearing the neck of a
Krishna Bhakta like me; for sure I too on the path of
Vishnu Sthaana!) Same kind of assurances are
voiced in Nirnaya Sindhu, Padm Purana and so on.
Hence one should wear the Tulasi Kaashtha Maal like

Rudrakshaas and perform Devatarchana to please

not only Devataas but satify the Pitru ganaasalso
while performing Shraaddhas.

Referring to Tulasi Vivaha, Dharma Sindhu states

that there is no Tithi Nirnaya but could be celebrated
on any of the three days during Kartika Ekadashi to
Purnima. After Sankalpa, Veda Pathana, Mangala
Snaana to Vishnu and Tulasi, Vastra-YagnopaveetaPushpa- Gandha-Phalaadi Shodashopachaaraas on
the basis of Purusha Sukta be done along side
Mangala Vaadyaas; the same Vivaha Vidhis be
followed by first facing the bride and groom with a
screen in between before Vishnus tying Mangala
Sutra and therafter together thus accomplishing the
Shubha Vivaha, stating:Mayaa samvardhitaam
yadhaashaktyalankrutaamimaam Tulasi Deveem
Daamodaraaya Shridharaaya Varaaya tubhyamaham
sampradadey/ ( Organised under my supervision as
per my limited capacity of Alankaara and
Aoupachaaraas, I have the unique honour and
humility to offer the Sacred Hands of Tulasi Devi to
Damodara in the august presence of the full
congregation of Devas and Devis ). As the Karta
would leave Gandhaakshata Jala on the Vivaha
Vedika, it would be said as mutual approval while the
Deva and Devi are made to improvise Kara sparsha
signifying exchange
of mutual approvals as
Mantras are recited : Ka dam kasmaa adaatkaamah
KaamaayaadaatKaamo
Daataa
kaamah
pratigriheetaa
Kaamam
Samudramaavisha,
Kaamenatwaa pratiguhnami KaaaitattheyVrishtirasi
dyostwaa
dadaatu
Prithivi
pratigrunantu/ The
Mantraas would follow prayers, Tulasi Daana to
Brahmanaas with appropriate Dakshinnaas and
Swasti Vaachanaas.

Vaikuntha Chaturdashi: Observing Upavaasa on

the previous day and performing Shiva Puja in the
early hours of Arunodaya on the Chaturdashi, so that
fasting would have been considered as during the
entire previous day and night. In case Chaturdashi
occurs at Arunodaya of the previous and the
following days, then the Puja is to be observed on the
second Arunodaya. Again it is on this Chaturdashi
when Amavashya occurs then Kartika Maasa
Vratodyaapana be performed too, in which case
there might be an extra Upavaasa and Raatri
Jaagaran with Geeta-Nrityaas and then the Karta is
qualified to reap Go Sahasra Daana Phala; the
Vratodyaapana is to be then performed on the
Purnima day with his wife after Agni- Homa of Tilaas
and Paayasa along with Godaana.

Chaaturmasya Vrata Samaapti: The end of the

Chaturmaasya Varata on the Manvaadi Tithis of
Kartika Shukla Dwadashi or Pournami there should
be Daanaas, offering of Vastra dwayaas in
connection with Nakta Vrataas, Ekaantaropvaasa,
Go Daana, Bhu shayana, Shashtha kaala Bhojana
Vrata Go daana, Swarna vreehi Swarna Godhuma
daana, Goyugma daana in the context of Kruccha
Vrata, Godaana in the context of Shaakhaahaara
Vrata, Ksheera Bhakshana / Ksheera Varjna pursuant
to Payo Vrata and Go Daana; Vastra daana and Go
daana in connection with Madhu-Dadhi- Ghrita
Varjana Vrata; Suvarna daana on account of
Brahmacharya paalana, Vastra yugma daana due to
Tambula tyaaga Vrata; Ghantaa daana for observing
silence; Deepa-Vastra dwaya daana for observing
Deepa Vrata; Kaamsya Paatra/ Go daana for Bhumi
Bhojana Vrata; Lavana Purna Tamra Paatra daana
for Lavaana Varjana Vrata and so on. Again it would
be the Udyapana of Laksha Pradakshina- Laksha
Namaskaara Vrata initiated on Ashaadha Purnima or

Maagha
Purnima.
Pushpa-Patra
Laksha
Vratodyapana too is scheduled on Kartika Shukla
Dwaadashi and among these Pujaas, Bilwa patra
Lakjsha Puja endows Lakshmi Prapti; Durvaapatra
Laksha puja grants Arishta Shanti; Champaka Laksha
Puja provides longevity of life; Atasi laksha puja gives
Vidya; Tulasi Laksha Puja grants Vishnu Prasada;
Godhuma-Dhanya Lajksha Puja entails Duhkha
naashana and Sarva Pushpa Laksha Puja yields
Sarva Kaamaavapnoti. Such Laksha Pushpa- Patra
pujas are commenced in Maasa Traya of KartikaMaagha-Vaishakhaas and their Udyaapana or
Auspicious Terminations are best executed on Kartika
Purnimaas.

Kartikeya Darshana : Kartika Purnima with the Yoga

of Krittika Nakshatra is of Maha Punya and in Rohini
Yoga is called Maha Kartiki. Kumara Kartikeyas
Darshana in the Kartika Purnami- KrittikaYoga
bestows such prosperity as would not be available
for Sapta Janmaas or Seven Births and the on born
in this Yoga Kala would be an ideal Vipra with
extraordinary learning of VedaVidya. If Surya in
Vishakha and the Dina Kakshatra is Krittika then that
glorious time is of Padmaka Yoga. This is considered
as highly significant at Pushkara Tirtha when
Triparaakhya Deepa Daana is most auspicious.

Vrishotsarga: On Kartika Purnima Virshotsarga or

branding / castration of a bull is been a custom
especially in rural areas of Bharata . The practice is
also performed on Ashwiyuja Purnima, during the
Surya and Chandra Grahanaas, Karkata Makara
Sankrantis or Mesha Tula Sankrantis. Some
Grandhaas also prescribed Vrishotsarga on the
Purnima
Tithis
of
Maagha-Chaitra-Vaishakha,
Phalguna-Ashadhas also. Also, this Practice is also

witnessed on Yuga-Manvaadis, Pitru Mrita Tithis and

Ashta Shraaddha Tithis also. In Matsya Purana the
reference is : Kaartikaayaam Vrishotsargam krutwaa
naktam Samaacharet, Shaivam padamavaapnoti
Shibavrata midam smrutam/
10 MARGASHIRSHA MAASA

There is a Punya Kaala of sixteen Ghadiyas at

Dhanussankraanti.
On
Margashirsha
Shukla
Panchami Naga Puja is observed especially in the
Southern parts of Bharat. The Shukla Shashthi called
Champa
Shashti
is
significant
among
Maharashtriyans. If there is a Khanda Tithi of
Panchami-Shashthi on a Sunday or Tuesday of
Shatabhisha Nakshatra then of the two day an
extension of three muhurtaas, then the next day is to
be confirmed as Shashthi. Otherwise, the previous
Tithi is to be reckoned as Shashthi; this is also called
as Skandha Shashthi. As per Kousthabha Grandha,
Margashirsha Saptami is suitable for performing
Surya Vrata. In this month, Purnima with Mrigashira
Nakshatra is considered appropriate for Lavana
Daana or charity of Salt which endows beauty of
body skin. The birth of Dattaatreya is stated to be on
this Purnima itself; however this Purnima should be
applicable upto the Pradosha Time.

The four month period from Margashirsha to Maagha

Maasa
is
statedto
be
suitable
for
performingAshtakaa Shraaddha on the Krishna
PakshaAshtakaas;
on
the
preceding
Saptamis Purvedyu Shraaddhas are scheduled and
on
the
following
Navamis Anvashtaka
Shraaddhas are required to be executed. However,
there are views that the Ashtaka Shraaddhas be
performed in Bhadrapada Krishna paksha-Ashtamis
and some others opine that these be done in Pousha

Krisha Pakshas. In any case, if one is able to perform

only one Shraaddhha in the concerned periods then
that too is not unacceptable. Even if that might not be
possible, there are Pratyamnaayaas or alternatives;
for eg. Vrishbha has to be fed with dry grass, Agni too
be offered grass and water pots to Veda-Vetthaas;
as a last resort Shraaddha Mantraas be recited and
Upavasa be observed. Inability to perform Ashtaa
Shraaddha then the prayaschitta is to fast on the
lines of Praajaapatya krucchra; if Anvashtaka is not
performed, atonement is to recite the Yebhirdyubhissumanaa Mantra
hundred
times.
Soura Vrata: During the Margashirsha month Soura
Vrata is to be implemented on Sundays. In fact, the
Ravi Vrata should be initiated on the first Sunday of
Margasirsha Shukla Paksha and its end should be on
the last Sunday of Vaishakha Shukla Paksha; it is
further stated : Vrischika Meshaantey Ravi Vaaro
yadaa bhavet, Tadaa Ravi Vrataarambha visargey
Shastra sammitou/ Ravi Vrata is a Nakta Bhojana
Vrata. The prescribed material for the Soura Vrata
are : three Tulasi leaves in Margasirsha, on the
Maagha Sundays three palaasor small measures of
ghee, in Maagha three fistful tilas, in Phalguna three
palaas of curd, in Chaitra three palaas of milk, in
Vaishakha Gomayam, in Jyeshtha three anjalis of
water, in Ashaadha three Marichaka tratam or three
pieces of black pepper, in Shravana three palaas of
sattava powder, in Bhadrapada Gomutra, in Ashvin
some sugar and in Kartika Havishya or cooked rice
offering in Agni Homa Karyaas.
11 POUSHA MAASA

Makara Sankranti Nirnaya: If Makara Sankranti is

in the day time and Punya Kaala is upto forty ghadis
and thus the remainder time is small and negligible,
then Snaana- Daana- Shraaddha- Bhojanaas are
required to be completed on the pevious day itself,
since Shraaddha Karmaas are not to be performed in
the night of the Sankranti. Thus Punya Kaala is to be
counted as on the previous day. But if Sankranti
occurs in the night, the next day is of Punya and of
course the earlier part of the folowing day , especially
some five ghadiyas before Sunrise are Punyataraor
of immense propitiousness. In case this Sankranti
occurs on Poushya Shukla Saptami, it is considered
as much of great significance as Grahana. The duties
to be performed at that time are very important: Ravi
Samkaraney praaptey na snaannadyastu Maanavah,
Sapta janmasu rogeesyaannirdhanaschaiv jaayatey!
( Those persons who do not bathe at the time of Ravi
Sankranti would become diseased and unfotunate for
Seven Births hence) and that is why Snaana at that
time is compulsory). Again, Shraddha karma is of
equal
importance,
albeit
without
Pinda
Daana: Sankraantou yaani duttaani havya kavyaani
daatrubhih,
Taani
nithyam
dadaadyarkah
punarjanmani janmani/ ( Those daanaas and such
virtuous karmaas like Havya-Kavyaas or Homas and
Shraaddhaas that are acted at the time of Ravi
Sankranti would repeatedly get fructified by the
grace
of
Surya
Deva).
That
is
why
Tridinopavaasaas or fasts for three days are to be
accomplished. Further, at this Uttaraayana Kaala,
Tila-Dhenu Daanaas, Tila Taila Deepaas at
Shivaalayaas and Tila-Tandula Shiva Pujaas, Tila
Snaanaabhyangaas, White Tila Pujaas to Devaasas
and Black Tila Tarpanaas to Pitru Devataas and
above all Ghritaabhishkaas to Shiva Lingaas are of
far reaching impact!

Shiva Puja Vrata: Upavaasaon the day before the

Makara Sankranti and Shiva Puja in the Sankranti
day are duties prescribed. Tila Snaana- Tila TarpanaGhritaabhyangana-Vastraa
dyupachaaraSuvarnaarpana- Pancha Ratnaakarshana- Tila
deepa-Tila
Homa-Tilasahita
Pancha
Gavya
Bhakshana- Tilaayukta Suvarna daana- Brahmana
Bhojana-Vastra Daana are among the constituents of
the Shiva Vrata. Tila purvamanadwaaham datvaa
rogaih pramuchyatey/ (Vrishabha daana along with
Tilas is stated to be a warranty against diseases!).
Similarly Surya Snaana with Ksheera on the
Sankranti day paves the way to Surya Loka. Poushta
Shukaashtami especially coinciding with Wednesday
as also with Bharani or Rohini or Ardra Nakshatraas
is stated to bestow Maha Punya on implementing
Snaana- Japa-Homa-Tarpana-Vipra Bhojanas.

Ardhodaya Yoga: Pousha Amavasya is the day of

Ardhodaya Yoga; Amaarka paata Shravanair
yuktaachetposha
maasa
yoh,
Ardhodayassavigneyaha
Koti
Surya
grahaihssamah/ ( Ardhodaya Yoga is to occur on
Amavasyaas in Pushya-Maagha Maasaas on
Sundays in Vyatipata Yoga along with Shravana
Nakshatra; this unique combination is equivalent to
Koti Suryas!) If any of these conditions of MaasaDina-Nakshatra yogaas are absent then the Yoga is
called Mahodaya. It is further stated: Divaiva
yogasstoyam na tu raatrou kadaachana, Ardhodaye
tu sampraaptey sarvam Gangaa samam jalam/
Shuddhaatmaano Dwijaassarvey bhaveyurBrahma
sannibhaah, Yatkinchiddeyatey daanam taddaanam
Meru sannibham/ (This Ardhodaya yoga is worthy of
note if it occurs in the day time but not in the night.
Soon on its occurrence, this Yoga would instantly turn
all the waters in the Universe into full Sanctity and all
the Dwijaas in the world transform themselves into

Brahma Swarupaas. It is at that most propitious time

that even insignificant Daanaas would assume the
proportions of Meru Parvata! Then the Ardhodaya
Vrata be peformed with the Sankalpa of giving away
of Patra daana, clean up the ground, draw an
Illustration of Ashta Padma Dalaas with white rice
grains, keep a bronze plate on raised platform, place
a bronze vessel full of Kheer or cooked rice in milk
and sugar, invoke the Pratimaas of Brahma Vishnu
Rudra-Linga, perform Agni homa sahita- MantraYukta
shodashopa-chaaraasas recited by Brahmanaas,
Daana Dakshina Bhojanaas to Vipraas and
Vratodyaapana.
12 MAAGHA MAASA

Maagha Snaanaas: Commencing from Pousha Shukylaikaadashi or Purnima or Amaava

Maagha Snaanaas would continue upto Maagha Dwaadashi or Purnima; or else M
Snaanaas could take place from Makara Sankramana to Kumbha Sankarana. The S
Kaala should be at Arunodaya to Praatah kaala; it is emphasised that bathing in the wat
the time of Suryodaya would purify even those who are the sinners of Brahma hatya or
paana; any human being irrespective of caste, age or sex could take Maagha Snaanaas.
the Snaana Phala as per the type of waters at different places are stated as follows:
Vaarinaa snaanam yadgrihey kriyatey naraihi, Shadbadam phaladam taddhi Maka
Divaakarey/ Vyaapadou Dwaadashaabda phalam Tadaagey taddwigunam Nad
tadtrigunam,
Mahaanadyaam Shatagunam Maha Nad sangamey tadchaturg
Gangaayaam Sahasra gunam angaa Yamunaa sangamey
snaaney Prayaaga smaranamkaryam/ Idam Samudrepyati prashasttam/
with hot waters at ones own home would allow the fruits of six years; Well Snaanaas of
years; Tataaka (Water body) Snaana Phala twice over; Nadi Snaanaas by four times; Sna
at Maha Nadis bestow the Punya by four times; Ganga Snana by thousand times; Snaan
Ganga-Yamuna Sangama by another hundred times while any Snaana anywhere in w
should be announced as Prayaga Snaana. But the best Snaana ever is in the Seas / Oc
The Snaana vidhi is to resolve with the the sankalpa:
snaasyeham Deva Madhava, Tirthasyaasya jaley nityamati Sankalpya chetasi/--D
daaridrya naashaaya Vishno- stoshanaayacha, Paatahsnaanm karomyadya Maaghe P
Vinaashanam/ Makarasthey Ravou Maaghey Govindyaachyuta Maadhava, Snaaneyna
mey Deva Mayokta phalado bhava/ ( Hey Madhava! As I have resolved that I would p
Snaanaas every day during the entire Maagha maasa, I shall do so to alleviate my sorrow
poverty as also to please you. Do grant me Govindaayhuta Madhava! the Snaana Phala

your pleasure if I deserve). The regulations to be followed in this Vrata are to sleep o
ground, defray the nitya naimittika duties including Tila-Ghrita Homaas, Deva Tarp
Havishyaashana or eat only the havishya bhojana, and observe Brahma charya durin
month of Magha Snaanaas. Also performing daanaas of Vastra-Paada raksha- Chhatra-G
Tila Purna Ghata-Suvarna and Anna as also of Dampati Pujaas are among
the Maagha Snaanaas.

Kumbha Sankranti: As already described in reference to Ardhodaya Yoga above, Ku

Sankranti occurs on Maagha Amavasya and some sixteen ghadiyas before that is stated
the Punya Kaala; Prayaga Veni Snaanaas are significant at the Kumbha . Skanda Purana
Naagara Khanda states: Maaghaamaasyaam Mrigey Bhaanou Mesha Raashimatey G
Kumbha Yoge bhaveyttatra Prayaageytwati durlabhah/
witnesses the Kumbha Sankranti where there is the Sangam or confluence of the Gang
Yamuna Rivers: Sitaasmitey tu yassnaanaam Maagha Maasey Yudhishtara, Na tes
punaraavrittihi Kalpa koti shatairapi/
( Krishna Bhagavan assured Yudhishtara of
Bharata fame that the Sweta-Krishna Ganga-Yamuna Sangama Snaana on the Ku
Sankramana time would signify that there would not be rebirths for crore Kalpa ka
together!) The Punya that accrues to the Maagha Snaana at Prayaga is equivalent
Kumbha Snaana at Kurukshetra Ganga and ten times better than the Gangaa Snaa
Vindhyaachalaas and hundred times superior than that of Kashi Ganga Snaana! O
occasion of Kumbha Sankranti Tila Patra daana is stated to be of high significance:
paatreytilaan krutwaa pala shodasha nirmitey Sa Hiranyam Swa Shaktyaavaa Vip
pratipaadayet/( Tila daana in a copper vessel along with Hiranya Dakshina to a Vipra
requirement on this occasion). While offering the Daana after Vipra Puja, the Pra
Bhagavan Vishnu is: Deva Deva Jagannaadha! Vaanchitaartha phalaprada, Tila Pa
pradaasyaami tavaagrey samshitohyaham/ (Deva Deva! The Provider of all my desires
hereby offering the Tila Paatra Daana under your own auspices!) Further Prayer states:
Punyaah pavitraascha Sarva Paapa Haraah smritaah, Shuklaaschaiva tathaakrishnaa V
gaatra samudbhavaah/ Yaanikaanicha Paapaani Brahma hatyaa samaanicha, Tila p
pradaanena taani nashyantu mey sadaa/ ( The white and black Tilaas are generated
Vishnus body itself and thus are of unique propitiousness and sin-destroying; this is
resolve to offer the Tila Patra Daana).

for

Veni Daana at Prayaga: When any person pays a visit to the Maha Tirtha of Pr
the

time, then a Prayaschitta is required be be observed by way of Veni Samhaara

requirement

for Garbhini Strees, children after their Chudaa karma and Sabhatrika Strees
their

visits. To the Sabhatrika Strees women visiting along with their husbands would h
scissored

the ends of their head hairs by two inches after their husbands approval and aft
Snaana
s
palms

perform Puja to the Sangama, place the kesha khandaas on a matted container i
and

the container in the Sacred Flow of the Sangama while Brahmanas bless th
response
to
prayer stating: Venyaam
Janmaantareyshwapi
the

Veni

pradaanena

mama

paapam

vyap
s

Soubhagyam mama Vardhataam/ (By way of this Veni daana to Triveni Sangama
conflu

of Ganga-Yamuna and the Antarvaahini Sarasvati, may my sins be destroyed a

Sowbhagya
increased). Dharma Sindhu also describes that
prada.Jeevat
Shadraaddha Vidhi or Shraaddha even when is alive
progeny
is
Tila

prescribed by way of Pinda Daanaanta Godaanaas and Vishnu Dhyaana -Tila Sn

H
Tilodaka Deva PujaaTarpanaas.

Dundhiraja Vrata and Vasanta Panchami : On Maagha Shukla Chaturthi, the Dhundhi R

Ganesha Vrata is observed with Nakta Vrata and Puja at the Pradosha Kaala when Tila
Laddu and Tila Padaardhaasare offerd as Naivedya; as such Pradosha Vyapta Chatu
suitable. It is stated that Puja on this day is not less important than the Ganesha Chaturthi
in Bhadrapada Shukla Chaturthi. Maagha Shukla Panchami
marking the beginning of Vasantotsavaas when Rati-Manmadha Puja too is prescribed too

Ratha Saptami: Maagha Shuka Saptami popularly called Ratha Saptami has to
Arunodaya or else the previous days Shashthi-Saptami yoga be considered as suitable f
Snaanaas provided the Saptami ghadiyas are not too far away from the Arunodaya
previous day. The Arunodaya Snaana Mantra states:
janmasu Janmasu, Tanmey Rogam cha shokam cha Maakarihantu Saptami/ Yetatjjanmak
paapam yaccha janmaantaraarjitam, Manovaakkaayajam yaccha jnaataajnaatey ch
punah/Iti Sapta vidham paapam Snaanmey Sapta Saptikey, Sapta Vyaadhi samaayuktam
Maakari Saptami / (May the entirety of my sins accumulated in my present and previous
on account of conscious and unconscious acts or those perpetrated by my vocal or menta
be dissolved on this Makara Saptami and may this Sacred Snaana with my earnest and he
supplications and obeisances to you Surya Deva, in the form of Seven kinds of
types of Diseases be destroyed for ever!). The Arghya Mantra to the Pratyaksha
Bhagavan Surya states: Sapta Saptivaha preeta Saptaloka pradeepana, Saptami sahito
gruhanaarghya Divaakara/ (Divaakara! You are affectionate of riding on the chariot drw
Seven Horses with Seven Names and bestow splendour to Seven Lokaas obviously fond
numeral of Seven; Bhagavan! may I have the privilege of offering Arghya on this Saptam
to mark my reverence!

Maagha Shukla Bhishmaashtami is obeserved with Bhimoddishya Shraaddha Tarpanaa

by those Grhastis who have children alive; but otherwise considered as comp
But Maagha Shukla Dwadashi is to be noted as significant for Tila Snaana,
Tila Naivedya, Tila Taila Deepa Daana, Tila Homa, Tila Daana, and Tila Bhakshana.

Maagha Snaanodyaapana or the Formal Termination of Maagha Snaanaas with wors

Surya Deva with the Sankalpa stating: Savitrey prasavitrey cha Paramdhaama Jaley m
Twattejasaa paribhrashtam Paapam yaatu Sahasradha/Diwaakara Jagannaatha Prabha
Namotutey, Paripurnam karishyeham Maagha Snaanam tadaagayaa/
the Kartaas intending to perform the Udyaapana and on thefollowing Purnima accom
Ashtottara Shata Homa and offer thirty Vayanaas of Tila-Sharkara Modakaas and Sha

Bhojanaas and Vastra Daanaas to Brahmanaas and Suvasinis with the recital o
Mantra: Suryomey preeyataam Devo Vishnu Murti Niranjanah, Itih/ Evam Maaghaplavi
bhitwaa Devam Divaakaram, Parivraadyoga yuktascha Ranechaabhi mukho hatah/
have successfully concluded this Maagha Snaana Vrata or Yogis or Parivraajakaas or thos
never looked back waging a battle and attain Veera Swarga are all acclaimed as bre
through the Surya Mandala!)

Shiva Raatri Vrata: Shiv Raatri has to extend into the Nisheeha or mid- night, that
ghadiyaas past the fourteen ghadiyas therebefore; of such time extension occurs then
Raatri is reckoned as on the following day or therewise on the preceding day. This sign
day coinciding with Sun Day or Tuesday attains added Shiva Yoga. A person intend
implement the Shiva Raatri Vrata needs to observe Ekabhuktaor single meal on the Trayo
and having done the Nitya karmaas in the morning of Chaturdashi and recite a M
Purvaka Sankalpa: Shva Raatri Vratam hyetat karishyehum Mahaa Phalam, Nirvighnam
Devaatratwat prasaadaa Jagatpatey/ Chaturda-shyaam niraahaaro bhutwaa Shambho par
Bhaksheyham Bhuki Muktyartham Sharanam my Bhaveshwara!
resolve to perform the most propitious Shiva Raatri Vrata and pray that with your grace the
be completed without any kind of obstacles! I further resolve that on
Chaturdashi and conclude it next forenoon only after the completion of of the formalitie
bless me to achieve fulfillment!). Then the Vrata Karta should take Tila Snaana again,
Tripundra Bhasma on the forehead and Rudraaksha Maalaas, enter Shivaalaya /Pujaa Gr
the Pradosha Time, be seated as Uttaraabhimukha, after
withShiva preetyartham Shiva Raatrou Shiva Pujaam karishye

Prathama Yaama Puja: The Text of the Puja is:

Mantrasya, Vaama Deva Rishih, Anushthup chhandaha Shri Sadaa Shivo Devataa, Ny
Pujaney Japey viniyogah, Vaama Devaaya Rishiye namah, Shirasi Anushthupcchan
namah; Mukhey Shreem Sadaa Shiva Devataayai namah, Hridi Om Nam Tatpurus
namah, Hridaye Om Nam Aghoraaya,Paadayoh Om shim Sadyojaataaya namah, Guhy
Vaam Vaama Devaaya namah, Murdhini Om yam Ishaayaaya namah, Mukhey Om
Hridayaaya namah, Om Nam Shirase swaaha, Om mam Shikhaayai vashat, Om
Kavachaaya hum, OmVaam Netratrayaaya voushat, Om Astraaya phat/
was done, then perform Kalasha Puja and take toDhyaana
giri nibham chaaru Chandraavatamsam, Ratnaakalpojjvalaangam Oparashu Mrigahraa
hastam prasannam/
Padmaaseenam Samantaatsutamamara Ganair vyaaghrak
vasaanam,Vishvaadyam Vishwa vandyam nikhila bhaya haram Pancha Va
Trinetram/ After Dhyaana, Shiva Linga Prana Pratishtha

performing Aavahana: Om Bhuh Purusham Saamba Sadaa Shiva maavaahayaami,Om B

Saamba Sadaa Sadaa Shiva maavaahayaami, Om Swaaha Saamba Sadaa maavaahay
Om Bhur-bhuvahswaha Saamba Sadaa Shiva maavaahayaami/
Jagannaatha Yaavat Pujaavasaanakam,Taawatwam preetibhaavena Lingesminsan
kuru/ Upachaaraas (Services): Om Sadyojaatam prapadyaami Sadyojaataayavai namon
Aasanam samarpayaami Om namasshivaaya; Om bhavey bhavey naati bhavey bhavas
Om
Namasshivaaya Paadyam samarpayaami;
Om
Bhavodbhavaaya
Namasshivaaya Arghyam samarpayaami;
Om
Vaama
Devaaya
namah
NamasshivaayaAachamaneeyam samarpayaami;Om
Jyeshthaaya
namah
Namasshivaaya Snaanamsamarpayaami . These Upachaaraas would be followed by the
Mantraas as also Panchaamrita Snaanaas with Aapyaayasva Mantraas
Snaanaas with Aapohishthaa Mantraas. Brahmanaas would then render group recit
Ekaadashi (or atleast one) Rudraas and Purusha Sukta while performing Abhishekaas
with Chandana-Kumkuma-Karpura waters. The Abhishekaas shall follow
follows: Om Bhavam Devam Tarpayaami, Om Sharvam Devam Tarpayaami, Om Isha
Devam Tarpayaami, Om Pashupatim Devam Tarpayaami,Om Ugram Devam Tarpayaam
Rudram Devam Tarpayaami, Om Bhimam Devam Tarpayaami, OmMahaantam D
Tarpayaami,Om Bhavasya Devasya Patneem Tarpayaami, Om Sharvasya Devasya Pa
Tarpayaami, Om Ishanasya Devasya Patneem Tarpayaami, Om Pashupater -devasya Pa
Tarpayaami, Om Ugrasya Devasya Patneem Tarpayaami, Rudrasya Devasya Pa
Tarpayaami,Om Bhimasya Devasya Patneem Tarpayaami,Om Mahato Devasya a
Tarpayaami/ Tarpanaanta Puja is executed then: Om Shreshthaa namah, Om Namasshiv
Shri
Saamba
Shivaaa
namah
Namasshivaaya Aachamaneeyam, Om Rudraaya Om Namasshivaaya
Kaalaaya Namah Om Namasshivaaya Shri Chandanam,
Namasshivaaya Akshataan Samarpayaami,
Om
Balavika
-ranaaya
Namah
Namasshivaaya Pushpaani Bilva dalaani Samarpayaami
Akshataas should be offered while reciting Shivaashtottaraa- Sahasra Naamaavalis. Ther
other Services should follow: Om Balaayanamah
-pramathanaaya
namah Deepam
darshayaami,
damanaayanamah Naivedyam samarpayaami, Om Manonmanayaa namah
samarpa
yaami, Om
namasshivaa
Vedaahametam
Saamraajya
bhojjyam
Saambashivaayanamah Neeraajanam darshayaami,
viz. Om Ishaanassarva- Vidyaanaam Ishwarassarva Bhutaa -naam Brahmaad
Brahmanodhipatih Brahmaa Shivomey astu Sadaa Shivom/
thus be concluded by reciting the Twelve significant Shiva Naamaas viz:
Rudraaya namah, Pashuopataye namah, Neelakanthaaya namah, Maheshwa raaya n
Hari keshaaya namah, Virupaakshaaya namah, Pinaakiney namah, Tripuraanta
namah,Shambhavey namah, Shuliney namah and Maha -Devaaya namah/
Aparaadha Kshamaa- Pradakshina-Saashtaanga Namaskaaraas, the Karta would

Akshataas and water on the ground stating: Anena Pujanena Shri Saamba Sadaa
preeyataam/ Three more Yaama Pujas should be accomplished on
Jaagaranas, Hara naama Stutis, Purana Vachana especially of Shiva,Linga, Sk
Markandeya orientations, Bhajanaas and so on with full involvement. Next morning after
Karmas and Punah Pujaas, Paarana- Brahmana Bhojana Daanaas are concluded and the
samapti be fulfilled by dedicating it to Maha Deva:
Niveditam, Tatprasaadaan Maha DevaVratamadya samarpitam, Prasanno bhavamey Sh
sadgatih pratipaadyataam/ Twadaalokana maatrena Pavbitrosmi na samshayah/
Sukruti is achieved by this Vrata is dedicated to you as I am purified by your grace
doubt; do kindly accept my offerings and bestow Sadgati to me.)
Vratenaanena Shankara, Praseeda Sumukho Naatha Jnaana drishti padobhava/
Kindly be pleased with this Vrata executed by me as per my ability and dev
Parameshwara! As I am in the deep distress of the Ocean of
Jnaanaa Drishti and liberate me with your grace and benevolence!).

Parthiva ( Mrinmaya) Linga Puja: It was stated that in Dwapara Yuga Rasa Linga was p
but in Kali Yuga Shiva Lingas are earthen. The Puja Vidhana of Parthiva Lingas is prescrib
under; at the outset, the Shiva Linga is installed on a Platform worthy of worship decorate
Bilwa leaves by saying : Om Shula Paanaye namah Shiveha pratishthito bhava
Bhagavan Mahesha with the Mula Mantra and the Panchaakshari of
the Upachaaraaslike Paadya-Arghya-Aachamaniya-Snaana- Vastra-Yagnopaveeta- Ga
Pushpa- Dhupa-Deepa-Naivedya-Phala- Taambula-Neeraajana-Mantra Pushpaanjalis alon
appropriate Mantraas in making the various offerings. The Pujaas are made to Bhaga
various Dishaas / Directions: salute the Eastern side with the Prayer of
murthaye namah ; to Ishaanya side withBhavaaya Jala (Water) Murthaye namah;
Northern side with the prayer of Rudraayaagni(Fire) murthaye namah;
with Ugraaya Vaayu (Wind) murtaye namah; to the western side with
murtaye namah; to Nirruti Dasha with Pashupataye Yajamaana (Yama) murtaye nam
Dakshina / Southern side with the Supplication of Maha Devaaya Soma (Chandra) m
namah; to Ishaanaaya Surya murthaye namah and to Agneya with sincere obeisances to
Devaaya namah/

Shiva Linga Visesha Phalaas: Construction of a Vajra Linga bestows longevity; Mouktika
assures Roga naashana; Vaidurya Linga gives Shatru naashana; Padmaraaga Linga
Lakshmi or Ishwarya; Puspa raaga happiness; Indra Nila fame; Marakata Linga excellent h
Sphatika Linga fulfills all kinds of desires; Silver Lingaas Kingships and Pitru Mukti; Hema
affords Satyaloka; Copper Lingas provide excellent physique and Aayushya; Brass Linga

Tushtior Fulfillment in Life; Shiva Lingas made of glass provide name and fame; Loha Li
destroy enemies; Lingaas made of Lead bless with long and healthy life and so on.
Gandha Lingas provide Sowbhagya or propitiousness, Gaja danta or ivory Lingas
Senaadhipatyaor Military Authority, Rice/Wheat flour Lingas pushti and killer of illnesses,
flour made Lingas accord Stree Laabha, Butter made Lingas afford happiness, Jagger
Lingas bestow Vamsha Vriddhi and so on.
13 PHALGUNA MAASA

Punya Kaala at the occurrence of Meena Sankranti is sixteen ghadiyas past the arri
Phalguna Maasa. From Phalguna Shukla Praatipada upto twelve days hence is the
of Payovrata as prescibed in the Maha Bhagavata Purana.
are to take place on Phalguna Pournami depending on Pournami-Bhadraa Nakshatra, pro
the third phase or triteeya paada does not cross Pournami. Having constructed a pl
hallowed with Go Maya (Cow dung) one should arrange a stack of sticks with Agni and pe
Holika Puja with the Sankalpa and Aavaahana of Sakutumbasya mama Dhundhaa Rak
preetyartham
tatpeedaa
parihaa
raartham
Holikaa
pujanam
kar
---Asmaadbhirbhayasantrastaih krutaatwam Holikeyatah, Atastwaam Pujayishyaami bhut
pradaabhava/ ( As were afraid of you Holika Devi! we seek your compassion and thu
resorting to shodashopachaaraas to you. Do kindly show us fearlessness and prosperity
Mantras addressing Holika Devi state that the ten days fromPanchami and Purnima are
propitious and during these days even stealing of Indhana or fire-wood ignored to celebra
Fire on the Purnima Day when throwing of water, smearing on others faces with colour
using of indecent language etc. are ignored as gestures of friendship especially with neigh
and friendship circles ; there would be group singing, dances and exravaganza of merrim
through the day and night. This is how the Raakshasi would be satisfied. Next morn
Chandaala is touched before taking bath and after carrying out
greeted and take up ones own duties so that the year ahead would be devoid of dise
difficulties and mental problems. The five days before the Holika Puja on Pournami are o
Sangjna and thus Shubha Karyaas are not to be performed in that period. On the days o
Grahana, Uttaraayanaa and Dakshinaayana, Auspicious Tasks are not perpormed due
Kari Sangjna (Stigma of an Elephant) is attached to it.

Vasantotsava occurs on Phalguna Krishna Pratipada; the Tithi is to be considered as fro

morning; in case the Tithi occurs on the previous and next days morning then the morning
previous day is to be considered as the beginning of Vasantotsava. Then on the Dwi
Tailaa bhyangana or head bath with oil and Chuta Kusuma Bhakshana or eating Mango
flower with chandana are required to be performed while new white clothes are donne

enjoy wearing Tilaka on the face and Neeraajana and recite :

maakanda kusumantava, Sa Chandanam pibaamyadya Sarva Kaamaartha siddhaye/
Vriksha! I am consuming your tender leafy flower with Chandana on the First day of Va
Ritu; do fulfil my heart-felt desires!)
14 CHAANDRA- MAANA SAMVATSARAAS

With the close of Phalguna Month on Amavasya, Chaandra-maana Samvatsaraas are reco
in the sequence of Sixty Years as follows: Prabhava, Vibhava, Shukla, Pramoda, Praja
Angira, Shri Mukha, Bhaava, Yuva, Dhaata, Ishwara, Bahudhanya, Pramaathi, Vikrama, V
Chitrabhaanu, Subhaanu, Taarana,Paarthiva, Avyaya,Sarvajit, Sarvadhaari,Virodhi, V
Khara, Nandana,Vijaya, Jaya, Manmatha, Durmukha, Hemalamba, Vilamba, Vikaari,
Plava, Shubhakrita, Shobha -krit, Krodhi, Viswaavasu, Paraabhava, Plavanga, Ke
Sowmya, Saadhaarana, Virodhakrit, Paridhaavi, Pramaadi, Ananda, Rakshasa, Anala, Pi
Kaalayukta, Siddhaardhi, Roudra, Durmati, Dundhubhi, Rudirodraagaari, Raktaahshi, Krod
and Kshaya. Punya Kaala is some sixteen ghadis before Chandra maana Sankranti, as in
Sankranti and Nakshatra Sankranti. In all these Sankraantis, Graha Snaanaas and
Daanaas are the requirements; Graha Shanti is useful when a specific Graha is malefic:
Graha is pleased with the Snaana-Daana of Manikya, wheat, Red Vastra, jaggery, Gold, C
Rakta Chandana and lotus flower kept in or accompanied in a copper vessel and take
afresh in the same vessel. Chandra Peeda is removed with the daana in
container/ Patra the items viz. Khasha, Shirisha, Kumkuma, Rakta chandana, and Shankh
take bath in conchshelful waters. Angaara peeda is overcome by the daanaa of a silver pa
of Devadaaru gandha, Tila, Amla Salt in the same silver patra. Daana of a vessel ma
Mritthika mixed with Gajamada or the semen of an elephant would provide Budha Graha S
Daana of a Golden plate or vessel full of fruits like Gular, Bilwa, and Amla before taking
along with Daana Padarthaas would assure Guru Graha Shanti. Shukra Graha Pee
assuaged by the Snaama an Daana of Silver Patra full of waters mixed with Goroc
Gajamada, and Shatapushpa powder or Sounf eaten after a heavy meal as a digestive.
peeda harana snaana daana is prescribed as tila, maasha, Priyangu and Loha Paatra
Gandha and Pushpo -dakaas. Rahu Peeda is overcome by the snaana-daana of buffalo
filled with guggula, hing or asafoetida, haridala, and manassila and Ketupeeda is mitigate
the Daana-Snaana of the Mrittika dug up by a pig from the top of a mountain mixed with
milk poured in a buffalo horn!

Shani Vrata and Shani Stotra:

Shani Vrata is performed on every Saturday of a week all through the year. This Vrata is t
away a daana of an iron vessel or atleast in an earthen vessel covered wih a black vastr
course cloth, with black tilaanna and til oil along with a black pratima made of Mrittika of Sh
a dark coloured Brahmana with Shanno devi etc Mantraas. If a Brahmana is not availab
daana could be given away to others while reciting the following Mantra:
Raajyaaya Nalaaya paritoshikah, Swapne dadou nijam raajyam Samey Sourih se
Namorka putraaya Shanais cha -raaya nihaara varnaanjana vanchakaaya, Shrutwaa raha
bhava kaamadastwam phalapradomey Bhava Surya putra!
Daana just as you were pleased by Nala Maharaaja who lost his Kingdom and regained b
grace and kindness; I am grateful to you the Kaala Swarupa and
Mantra please you and fulfill all my wishes! Along with this Stotra
Also the following recital of Bhagavan Shani Deva is worthy of contant repetition:
Pingalo Babhruh Krishno Roudronta kopamah, Shouris -sanaischaro Mandah pippila
Samtstutah/If the following Stotra is recited after taking bath in the mornings addressing
Deva for seven years, the person concerned would never be a victim of Shani Pee
ever: Namastey Kona samsthaaya Pingalaaya namostutey, Namastey Babhru ru
Krishnaayacha namosutey/ Namastey Roudra dehaaya namastey chaantakaayacha, Nam
Yama Sanjnaaya namastey Souravey Vibho/ Namastey Manda Sanjnaay8tya Shanais
namostutey, Prasaadam mama Devesha Deenascha pranatasya cha!
Surya Puja and Upavaasa on Sundays reciting : Hraam, Hreem, Sah, Suryaya
disease-lessness for ever!
SAMSKARAAS

Pradhama Rajo Darshana

While the Prathama Pariccheda of Dharma Sindhu described noramal Tithi and such
nirnayaas and the Dwiteeya Pariccheda delineated the Month-wise and other special as
by way of a Ground-Work references, the Purva Bhaaga of the Threteeya Pariccheda se
intricate details of Dharma Jnaana of human life right from the stage of Prathama Raja
Garbhadhaana, Seemanta, Prasavana, Jaata Karma, Naama karana, Anna Praasana, C
Karma, Vidyaarambha, Upanayana, Brahmachaari Dharmaas to Vivaaha and Gr
Dharmaas besides innumerable features related thereto in the following pages. But
describing these aspects, a brief note on the Shrouta and Smarta Karmasas prescribed in

would be useful since there would be references in the course of this Pariccheda.

[Note for general information: Rituals like Upanayana,Vivaha, Griha Pravesha etc. are
Shrouta Karmas and Agnihotra, Ishti, Soma Yaaga are Shrouta Karmas as perform
Vidwaans

Learned Pandits or Agnihotris.Shrouta Yagnas comprise twenty kinds in three categorie

Paaka Yagnas, Havir Yagnas and Soma Yagnas. Paaka Yagnas comprise Aouposana, Va
Deva, Paarvana, Ashtaka, Shravana Karma, Agrayana, Chaitri /Ashwiyuja. Havir Yagnas
seven kinds of Agnihotra, Darshana, Purnaaseshthi, Agrayana, Chaturmasya, N
pratibandha, Soutramani, and Pinda Pitra Yagna. Soma Yagas are Agnishtoma, Atyaagnish
Utya,
Shodashi,Vaajapeya,
Atiraatra
and
Aptor

For thePrathama Rajo Darshana( or the first commencement of the menstrual cycle)
the Dushta Maasaa-Tithi- Vaara- Nakshatra-Kaalaas are illustrated as follows: C
Jyeshtha-Aashaadha-Bhadrapada-Kartika and Pousha Maasaas are adverse m
Pratipaada-Ashtami- Shashthi-Dwadashi-Purnimaas are Rikta (negative and void)
Chaturthi, Navami and Chaturdashi are Arishta Pradaas or prone to dangers. The inausp
days are Ravi, Mangala and Shani Vaaraas while adverse Nakshatras are
Ardra, Aaslesha, Magha, the Purvaatara-Traya or Purva Phalguni-Purvaashaadha
Purvaabhaadra; Vishaakha and Jyeshtha; all these Days and Stars are influenced by
yogas viz. Vishkambha, Ganda, Ati Gada, Shula, Vyaaghaata, Vajra, Parigha, Vyta
Purvaartha and Naidhruti. The undesirable occasions of the Prathama Rajo darshana
include at the Vishti Karana or malefic time or Sandhya kaala,
wearing jeerna vastraas or torn garments, blood red clothes, or blue coloured robes or
vastraas; or in Nagna dasha(nudity) and while in somebody elses house or out of one
village of township. Again, in case the flow of Rajas is too little or excessive
similar shades of colour then too there are contrary effects. If this occurs when carrying a
stick, dry grass or wooden poles then the person concerned would become
number of blood drops on the clothes worn are odd then she would secure Putra Laab
other wise Kanyaa Laabha! The first of the Rajasvala should be blessed , seated on a
surrounded by elderly Suvaasini Strees, treated to her with Haridraa-Kumkuma-Gandha-P
Maala-Tambula-Deepa-Nirajana drishti parichaaraas and distribute and Salted Moong a
the visiting Suvasinis from the neighbourhood. There after she should not be touched for
days and nights, should not have Abhyangana, day time sleep, Danta dhaavana or clean
teeth, Agni Sparsha, Suryaavalokana or looking at Surya, drawing lines on Earth are

forbidden. She should sleep on a mat on the ground. Drinking of water or liquids in palm
coppe or steel containers are taboo. If drinking in small containers the result would be the b
pigmies or short-statured progeny. Biting nails would end up with children with rotten
Drinking water in leaves would result in the birth of unsound-minded kids. With the secon
subsequent Rajo darshanaas, the Dos and Donts include refrain from travels, use of G
Maalaas, Taamboola sevana,consumption of Go-Ksheera-curd-Buttermilk; seating on
seats, Grahana Snaana, eating while seated on ground in steel or earthen plates or ve
drinking liquids and after snaana washing clothes, mutual touch of persons especially of
Gotra or blood relations the atonement of which would be Shuddhodaka snaana of th
touched by th girl in menses; consciously touching the girl requires day long Upavasa; m
sparsha of two females in the same state would call for Upavasa til their Shuddhi Snaana a
on. Praayascchitaas of touching females in menses range from Shuddhodaka Snaana
Pancha Gavya Seva, Upavasaas, Praajaapatya Krucchra Vrataas and Brahmana Bhojana
Dharma Sindhu elaborates the seriousness of the extent to which the Rajaswalaas are to
by other women, men, other castes persons, animals, birds and inanimate objects like br
wooden materials, grass and so on. The calculation of regular three day menses is deter
by dividing the duration of a night into three parts and its occurrence in the first two parts i
midnight is reckoned as on the previous day or if it is past midnight then the following
taken as the first day. The same rules apply in the case of Births and Deaths also as in re
of Rajaswalaas. In the case of those females who have been Rajasvalaas normally with th
of thirty days happen to witness menses within a span of seventeen days, then they co
well have their Shuddhi Snaana straight away; in such cases of month-long regulars, the c
mentstruation commences in the eighteenth day, then they should observe one nights m
and obtain Shuddhi on the following day; the nineteenth day recurrence prescribes two d
observance and on twenty days onward the recurrence of menses requires three
observance. In the case of occurrence say with a normal cycle of a fortnight,
repetition of menses requires instant bath only while recurrence on the eleventh and twelfth
provides Shuddhi after the observance of two and three days respectively.However such
cut observances would not allow admission to Pitru Kartyaas and partnerships of Homa K
along with husbands if married. In the case of females with irregular cycles and with comp
illnesses or of frequency or undue delays, the forbidden acts of auspicious nature
precede attainment of eligibility by Upavaasaas and Shanti karmas. Now, after observin
three day period of menses, the fourth days procedure requires Dantadhaavanaadi k
Shuddhi Snaanaas which must be done well before Suryodaya. In case Rajospatti ceases
she could take up normal duties while the fifth day would be suitable for all kinds of Deva
duties expected of a Kanya or as a Grihasti as the case that might be. On the fourth day i
possible Garbhaadhaana is performed with ten Snaanaas followed by Shuddha Vastra dh
Punyaahvachana, Griha Shuddhi, Brahmana Bhojana, Shanti Vachana and Bhuvaneshwa
and Shanti as per traditions. During the Surya Grahana, Rajodarshana requires daana
golden Surya Bimba preceded by Surya Puja and Rahu Puja and Daana of Rajita

Chandra Grahana preceeded by Samidha Homaas.

Saamaanya Smartha Karmas: The normal Smarta Karmas of Grihastis after the Rajasv
of a married woman, the set procedure involves: Sankalpa, Swasti Vaachana, Brah
Varana, Bhuta nissaarana, Bhumi Shuddhi with Panchagavyaas, Mukhya Devataa P
Agnisthapana, Suryaadi Graha Sthaapana and Pujaas, Anvaadhaana or the act of dep
Aajya to the Sacred Fire for Devataas, Paatraasaadana, Havishya kruti, and such others
Nava Homaas, Bali, Purnaahuti, Purna Paatra Daana, Devata Pujana and Visarjana, Ashir
grahana, Daana Dakshina and Ishwaraarpana.

Patni gamana Vichaara: Patni gamana before Rajo darshana is stated to be worse
Brahma Hatyaa Dosha. But Rutou thu ganamaavashyakam, Anyathaa Bhruna h
doshah! ( Soon after the menstrual period, Stree Sangama is compulsory lest the hu
would
have
committed
Bhruna
Hathya!)
described: Snaatahchandana liptaanagah Sugandha sumanor- chitah, Bhuktavru
Suvasanah Suveshah samalankritih/ Taamboola vadanasmitasyaa manuraktodhikahsm
Putraarthi Purosho naarimupeyaacchayaney shubhey!
sons should bathe to be clean and attractive, smear sugandha-chandana all over the
wear garlands of fresh and scented flowers and attractive / clean attire, beautify
themselves as smart and energetic; consume milk, fruits and other envigorating food item
await the arrival of life partner in a soft and luxurious bed. So should be the woman awaitin
sweet husband!) This practice has to be followed each night for sixteen days excepting ho
the fourth, elevent and the thirteenth day, preferably on alternative nights; those who des
sons would opt for Sama Sankhya days and those font of begetting girls
during these sixteen nights. But only one sangama is preferred on a night. Also, if the fem
partner so desires even indicatively if not provocatively, the male partner must approv
however, a person is sick, or in prison,or travel or if his wife is old, barren, characterless,
too many children then a male is excused from copulating his wife. Nevertheless, the fol
days are forbidden of the Stree Sangama viz. Ashtami, Chaturdashi, Purnima, Amaav
Surya Sankraanti, Vyatipaata, Parigha purvaartha, Vishti, Sandhyaa Kaala, Mataa-Pitru
dina, Shraadha dina and its earlier day, Janma Nakshatra and Dina kaala or day time.

Garbhaadhaana Kaala Nirnaya and Vidhi : Barring Chaturthi, Shashthi, Chaturdashi, As

and Purnima all other Tithis are auspicious for the task. Soma- Budha- Guru and S
Vaaraas are excellent. Moola- Magha- Revati- Jyeshtha Nakshatras are adverse. Bh
Krittika- Asresha- Ardra-Purvaphalguni-Purvashadha-Purvabhaadra and Vishakha are pa
and the rest are all excellent. In the context of Gochaara, Chandrabala is important. In
words, Chandras position from the Janma Rashis twelve places would accord the fol
results respectively viz. Good Food, Poverty, Happiness, Illness, Failures, Prosperity,
Laabha, Death, Raaja bhaya, contentment , gain of wealth, and loss of wealth. It is ho
clarified that even if Chandra is in the second, fifth and ninth positions too, then Chandr
would be satisfactory. Garbhaadhaana Homa in the Prathama Ritu needs to be performed
Gruhyaagnior House Agni itself but in the second and onward Ritus, Gruhyaagni homa
required. In case there is no Gruhyaagni then Garbhadhaana be performed by Mantra Pa
by the self or by Brahmanas. Garbhaadhaana Sankalpa states:
Samskaaraatishaya dwaarasyaam janishyamaana
samudbhavainonibarhana dwaara Shri Parameshwara preetyartham garbhaadhaanaa
karma kartishye/ ( MayBhagavan be pleased with
Garbhaas from her bija garbha so that it gets purified of sins and blemishes; with this San
the Garbhaadhaana Karma is being proposed). The
Punyaahvaachana, Maatrukaa Pujana, Naandi Shraaddha and so on by the blessings of
to accomplish the Samskaara till the end. After the Punyahvachana, may Bhagavan Brahm
the Anga Devataas be pleased too and so should be Agni, Surya, Prajapati and all the res
of Devi Gauri and Maatrikaas is an integral part of Naandi Shraaddha; first Maatruka ( M
Maataamahi-Prapitaamahi Puja and Paarvana followed by Pitru (Pitra-Pitaa
Prapitaamaha) Paarvana and Patni sahita Naanaa Paarvana are all the constituents of
Shraadda; in the Naandi Shraaddha the word Swaahaa is pronounced but not Swadha.
Naandi Shraaddha Karmas are required to be perfomed with Savya Yagopaveeta. For
Paarana there must be two Brahmanaas to represent the Vishwa Devaas. There must be
nine Brahmanaas viz two to represent Vishwa Devas, one to represent Vishnu, and thee e
Maatru and Pitruganaas. Minimum four might perhaps suffice. In Vriddhi Shraaddha wh
father of the Karta or the husband of the Garbhini woman is alive then
Vishva Deva is represented while the other Vishva Deva named Satya Vasu represent
various other Karmas like Soma Yaga, Garbhaadhaana, Pumsavana, Seemantotra
Aadhaana etc. Naandi Shraaddha is to be compulsorily obsereved in all the functions like
Samskaaraas such as Garbhaadhaana, Vaapideva Pratishtha, Apurva Aadhaana and
other Karmaas, Sanyaasaashrama Sweekarana, Kaamya Vrishotsarga, Griha Prav
Shravanaa Karma, Sarpa Bali, Aashviyuja and Aagrayanaadi Paaka Sansthaas Op
Ceremonies. Of course, Shravanaa Karma and Naandi Shraaddha are optional in fun
other than Garbha adhaana, Pumsavana, Seemotannayana, Choula, Upanayana
Vivaaha. Naandi Shraaddha is to be performed in a different way in respect of Jaata Karm
Putra Janana functions. If Jaata Karma is to be performed at Janma kaalaa itself, the
Sankalpa is to be made only once saying: Putra janma nimittam Jaatakarmaangamcha V

Shraaddham tantrena karishye/ In case, Jaata Karma

which normally is the practice, then Putra Janana Nimitta Karma is also tagged on at the
time. Then the Sanlkalpa could be : Putrajanma nimittakam Jaatakar-maadi Chou
Samskaaraangabhutam cha Naandi Shraaddha tantrena karishye/
be tied up with other Karmaas also and Naandi Shraaddha need not be performed aga
again. Now, Vriddho Shraaddha assumes that it is performed only when the Karthas fath
alive as already mentiond earlier; the decision in this regard states:
Vargaadyastam vargantu parityajet/ On this analogy Naandi Shraaddha is to be amen
case both father and mother are alive, the Parvana is only for Mothers father; similarly if
and grand father are alive then the Uccharana should be
prapitaamahyah/ ; in this case, the Sankalpa is as from the Self himself. Incidentall
presence of Vishva Deva to be represented by extra Brahmana for the Parayananecessary if the Naandi Shraaddha is not for Matru Parayana.

After the Naandi Shraaddha ending up with Swasti Vaachana

of Vishwa Devas, actual Garbhaadhana Samskaara
Shakkhaas. Rigvedis / Ashwaayana Shaakha follow the practice of performing Praajaa
Charu Homa to Bhagavan Vishnu six times and once to Prajaa Pati by offering Ghritaahu
even without Japopasthaana, do perform however Karanaadis. Then as per the Vacha
Statement viz.Vishnuryonim japet suktam yonim spurushtwaatribhirvrati, Gharbhaadha
tathah kuryaat Suputro jaayatey dhruvam/ (The Karta would then touch the Jaghana
Garbhini Stree and repeat the Mantra thrice viz. Vishnuryonim kalpayatu/
( May this Samskaara result in the birth of a male child!) After the necessary
Asagandha Rasa an Ayurvedic Preparation from the Semen/ urine of a male cat be admini
into the right nose of the Garbhini. and the Karta has to take bath after the Sanskaara but n
Garbhini since : Shayanaadhyutaa Naari Shuchisyaadashuchih pumaan/
from bed is clean but not a male!). It was also stated :
karnani Maithuney, Mutrotchaaram yadaakuryaa dahoraatrena shuddhyati/
physically purify himself after Tailaabhyangana or Oil Bath, hair cut, passing urine and
execute Aachamanaor otherwise observe Upavaasa!

Having thus concluded the Garbhaadhaana Prayoga, the Karta has to perform
Bali intended to ward off Pretopadrava or Evil Spirits seeking to obstruct easy deliver
child, especially a boy. Narayana Bali is best done on Shukyaikaadashi or Purnima wi
Sankalpa of:Madeeya kulaabhivriddhi pratibandhaka Pretasya Pretatya nivruthyae

Naraayana balim karishye! (I hereby resolve to offer Narayana Bali to purge the Pretatwa
hinders the promotion of my Vamsha). As per procedure, two Pratimas of Vishnu
Vaivaswata Yama are installed and invoked in two Kumbhaas, Vishnu Sukta and Yam
Somam Mantra ate recited and Shodashopachaaraas implimented. Some
Pratimas of Brahma, Vishnu, Shiva, Yama and Preta.The Karta then keeps South
Kushaagra on the Vishnu Rupi Preta in prachhnaaveeti position of Yagnopateeta
recite: Shudhantaam Vishnu Rupi Preta.Then prokshanaor/ sprinkling water mixed with
and oil is effected on ten pindaas pointing out the specific Pratima of Preta stating that it w
Kaashyapa gotras Vishnudatta Preta. After due Puja, the Karta achieves Visarjana and Sn
On the night that follows he should obeserve Jaagarana and Upavasa and
Daanaas to three or five Brahmanas on the next morning.

Naaga Bali is proposed to rescind troubles on accont of Sarpaas. This Vrata may
an Amavasya, Purnima or Panchami in the presence of a Sabha or congregation of Invitee
Karta would address the Sabha: Sabhaaryasyamameha janmani janmaantareva
SarpaVadha Dosha pariharaardha praayaschittamupavishantu bhavantah; Sarvey Dh
vivaktaarah/ ( Kindly guide me and my wife as to how to atone the sin of killing snakes ei
our current or past births). Then the elders of the Sabha would advise the Karta th
Prayaschitta would be to execute Fourteen Krucchya Vratas or such other Vratas to ac
Shuddhi; however considering the current trends of Desha-Kaala Situations the Karta migh
down the Prayaschitta by fully shaving the head and
a Daana of a metal rod with Dakshina and on making a Pratima
wheat flour and tila kept on a dry leaf sieve, invoke it as follows:
asminpishthey
samaavisha,
Samskaaraartha
maham
bhaktya
praartham
sampradatey/ ( Sarpa! You were already killed by me, do now enter into this sieve. I shall r
Samskaara or purification of your soul and as such do accept my worship). After satisfyin
Shodshopa-chaaraas, the Sarpa is addressed as follows:
Prithivimanu, Yey Antarikshey ye divityebhyah Sarpebhyo namah/ Ye
Suryasya rashmishu, Yeshaamapsu Sadhakrutam tebhyam/ Yaa ishavo dhaatu dhaana
yeva Vanaspateegumranu/ Ye vaavateshu sheratey tebhyah/ Traahi traahi Mahab
Sarpopadrava
duhkhatah,
Satatam
dehi
mey
Punyaam
nirdushtaam
de
jeevineem/Prapannam paahimaam Bhaktyaa Krupaalo Deenavatsala, Jnaanatojnaanato
krutam Sarpam vadhomaya/ Janmaantarey tathai tasmin matpurva thavaa Vibho, Tatp
naashaya kshipramaparaatham kshamaswamey / ( My obeisances to the Snakes at ll po
places either on Earth or Skies. Maha Sarpa!Do save me from all kinds of tribulations and
me and my progeny with long life. Do pardon me or my earier generations for their irrsepo
acts of cruelty of killing Sarpas in the past knowingly or unknowlingly ) Thus the Naag
Karta should take bath for purification of Self and wife , make vyahrities or offerings to

Deva with ghee, and accomplish the full course of worship for three days and nights and
last day complete Brahmana Bhojana and Dakshina- Daanaas. Thus:
samskaara manena vidhinaa Narah, Virogo jaayatey kshipram santaim lab
shubham/ (Thus on the conclusion of the Naaga Bali / Naaga Samskaara, the Karta
blessed to get rid of all diseases and achieve the destruction of the
Final Prayer states: Brahma lokecha ye Sarpaah Seshanaaha purogamaah, Namostu te
supreetaah Prasannah santumey sadaa/ Vishnu lokeca ye Sarpaa Vasukhi pramukhaasc
Namostu,Rudra lokey cha ye Sarpaastakshaka pramukhaatathaa namostu/ etc.
to all the Sarpas like Sesha Naaga, Vaasukhi and Taksha in Brahma-Vishnu- Rudra Lo
Our Salutations are also those were saved from Khandava Vana, saved by Astika from
Yagna, from Vaitarini, Bhuloka, Pataala, mountain caves, villages etc. Do protect us and
long life and health . Thus with the conclusion of the Naga Bali, Garbhadhaana
fully accomplished!

Details of Krucchrama Vrata: In the case of persistent barrenness of a married woman

Vamsha Purana Shravana and allied Vratas are of far reaching significance. These are
observed for six or four or three or atleast one and half years and perform Prayaschitta
involves thirty Krucchrama Vrataas a Year, and each Krucchrama comprises diksha for
days; on the first day, the Bhojana at the noon only once a day is called Eka Bhakta th
twenty six fistfulls; twenty two fistfuls in the second night; twenty four
third day; and full Upavasa or food only at night on the fourth day . This circle is called
Krucchra. Thice over this is called Praajaapatya Krucchra
called Nakta. Two Ayaachita ( or without seeking any specified thing to consume from any
Upavaasaas or three Yaachita Upavasaas or consuming specified
Ardha Krucchraas. Ekabhakta-Nakta-Ayaachita Upavaasaas of three hundred time
called Paadona Krucchra. Of these if nine days are observed
unspecified food then that type of Vrata is named Ati Krucchra
milk only to keep alive as Praanaadhaara or life saving for twenty one days is called
Krucchra. In case, consumption of Panchagavyaas or the remains of a cow viz. milk, curd,
urine and excrement along with Kushodaka or kushaas with water;
designated as Saantapana Krucchra. The consumption of the same mix of materials plu
Upavasa on seven days is called Mahaasaantapana Krucchra.
in equal proportions on three days continuously is known as
of hot ghee, milk and plain water one by one on three separate days in a row with add
Upavaasaas on further three additional days is called
cold items is known as Seeta Krucchra. Continuous Upavaasa for twelve days ie. eating
night is known as Paraaka Kruucchra. Increasing the intake of one egg-sized food by da
Pratipada to Purnima and decreasing the intake by each ege-ful food from Krishna P

Pratipaada to Darsha or Amavasya is designated as

Vrata in Shudda Paksha is noted as Ava- Madhya Chandraayana
calledPipilikaa Madhya Chandrayana. In all the Krucchrama Vrataas, Vrata-Purti Snaana
Terminal baths need to be observed as per their time-specifications.

Praajaapatya Vrata: Those who are not capable of observing Praajaapatya Vrata might a
implement Gayatri Japa by ten thousand times or alternatively perform Tila-Homa wit
thousand Gayatris. Other Pratyaamnaas or alternatives to this Vrata are: two hu
Praanaayaamaas; Dwadashi Brahmana Bhojana; twelve Snaanaas in a Tirtha but each
after the drying of head-hairs; Veda Samhitaa Paaraayana; Yatra covering of four krosha
one yojana or 13-16 kms; twelve thousand Saashtaanga namaskaaraas; hundred thir
Pranaayaamaas plus one day / night Upavaasa while standing facing the East; Eka
Krucchra with the consumption of Yaavaka bhakshana in go-mutra; recital of Dwaa
Rudram called by some as one Krucchhra; or Paavakeshti, or Paavamaaneshti;
Upavaasaas in a row. These indeed are considered as the alternatives of the Praajaa
Vrata. By way of clarification, it may be said that one Upavas may equate one Brah
Bhojana. In the case of extreme inability, the last-resort Pratyaamnaaya could be Sa
Gayatri Japa, or twelve Pranaayaamaas. If one is not able to observe Praajaapatya at a
could give away the Daana of a milch-cow to a Brahmana. If such Go-Daanaa is not po
the equivalent price of gold or silver be provided; if not, Annadaana might be an alter
proposition . The prescribed number of Go daanaas are: two in lieu of Ati Krucch
Saantapana Kruccha; three Go Daanaas instead of Paraaka Krucchra or Tapta Krucchra
Go daanaas in respect of Krucchaati Krucchra; and in place of Chandraayana Vrata, th
Daanaas might be eight, or five, or four or three. For Maasaanta-Payovrata the number
Go Daanaas and finally, in the context of Go-Mutra Yaavaka Vrata, five Go Daanaa
prescribed.

Prayaschitta for Putra Praapti: Dharma Sindhu instructed an elaborate prescription

brieflly as follows: The Karta of the Praayaschitta Vrata for Santana Prapti
a Pandita Sabha and pray that he and his wife be advised the
Praayaschitta since they should have committed sins either in their current birth or the
births due to Bala ghaataor killing children or Vipra dhanaapahaara stealing
virtuous Brahmanaas. As the elders in the Sabha counselled to perform Prayaschitta for
three or atleast one year. Accordingly, the couple make the Sanlakpa:
Sabhaaryasyaitajjanma janmaantara arjitaanapaytatva mritaapatyatwadi nivaasa bhuta

ghataVipraratnaapahaaraaradi janya durita samoola naashaka karma vipaa

vidhinaadhikaara
siddhidwaaraa
deerghaayushmadbahuputraadi
santati
pr
yeshadabdamtryabdam saardhaardhamabdam vaa praayaschittam, purvottaraanga sahita
pratyaamnaayaye naahamaacharishye! After the Sankalpa, the Karta would have his hea
nails cut and taken Snaana with the Mantra Aayurbalam Yashvarchah Prajaa pashu vasu
Brahma pragnaam cha medhaamccha twam no dehi Vanaspatey/
dhaavana with neem stick and prepare himself for ten kinds of Snaanaas like Bhasma Sn
Gomaya Snaana, Mrittikaa Snaana and Jala Snaanaas with specified materials.
Snaana Mantra: Ishaanaaya namah ( on head), Tatpurushaaya namah (on face) Agho
namah (on Hridaya), Vaaanaayana namah ( at the Guhya), Sadyojaataaya (on feet) and O
Sarvaanga). Then Gomaya Snaanaby taking Gomaya in hand and spray it toward Sout
North with Pranava OM, utter Maanastoka Mantaraas Abhi Mantra, and smear all over the
with the Mantra:Gandhadwaaraam dhuraa dharshaam nitya pushtaam kareeshi
Ihwariigum Sarva bhutaanaam taa mihopahvaye shriyam/
Snaana: Take Mrittika in hand showing to Surya with
with : Ashwa kraantey Rathakraantey Vishnu kraantey Vasundharey/ Shirasaa dhaara
rakshaswamaam padey padey/ Thereafter take Mrittikaa in hand with the Mantra:
Varaahena krishnena Shata baahunaa, Mrittikey haramey paapam yanmayaa
krutam/ and display the mrittika to Surya and smear it from head to toe with
Mantra and have two Aachamanaas. Jala Snaanaas:
of a river or water body , looking at Surya Deva on the Sky, the Karta should recite:
asmaa -niktutwaa Bhaskaraabhi mukhah stitah, Idam Vishnurjapitwaa cha pratisrotoni maj
take bath against the currents of the water flow and facing Surya Deva while doing Vishnu
Then perform Snaanas five times with each of the Pancha Gavyaas and the sixth Snaan
Kushodaka. On the banks of the watrer-flow, he should install Agni after Go-Pradakshin
Go-daana and perform Homa Vyahritis one hundred eight times with ghee and each comp
of Pancha Gayvaas to Vishnu, Rudra, Devi, Prajapati, Pancha Bhutas and Eight Direction
additional twenty eight Aahutis as Anvaadhaana or as informalities. Following the Snaana
Homaas, the Karta and his wife should then perform Sankalpa to accomplish Hari Va
Grandha Shravana from a Pandita Brahmana preceded by Ganesha Puja, Swasti Vac
Naandi Shraaddha, Vinayaka Shanti etc. and execute Brahmana Puja, Vastraalank
Brahmana Bhojana etc. During these days of Hari Vamsha Shravana the Karta should ob
abstinence of Taila- Kshavara- Tamboola Sevana-Bharyaa mithunaadi karyas but follow the
of Dainika Havishya Bhojana Dakshina-Daanaadis etc. To ensure Santaana Vriddhi, fol
auspicious deeds are required viz. Daana of a Golden/ Silver Sishu Pratima in a
Vrishabha daana, Vivaha of a Brahmana or Brahmana Putri, Maha Rudrajapa, Laksha P
puja to Shivga, Go Vatsa Daana, Parthiva Linga Puja with Abhilaashaashtaka Stotra and
other Shubha Karyaas.

Dattata (Adoption) Eligibility and Procedure: In respect of Brahmanaas, the first prefe
for adoption is for the Kartas own brother or his Sapindi and Sagotri,
brother or sister, failing which, somebody of the same Gotra of the Karta. But the son
Kartas sister or his daughters son are not agreeable.
the general principle appears to be that adoption is preferred only to a person of the same
and inclination should be of the same region say of Andhra or Ghurjara. But the person
consideration for adoption should have brothers but nor elder to him. While these regul
were very often ignored and the Vaidika Paddhati is more disrespected in practice th
observance. The only criterion is stated to be mutual agreement and formal approval
Kingship or of the Ruling Government; in the formal way Upanayanaadi Samskaaraa
performed and Putratwa is legalised and declared socially
Varnas continue to recognise the institution of Dattata as of the present. All the same,
extent of the continuance of the Institution of Dattata, both Rigvedis and Yagurvedis follow
own
own
Vedic
procedure
of
Dattata
as
follows:

Rigvedis in the context of Dattata Swikaara observe Upavasa on the previous day and
day next in the presence of Brahmana Panditaas make the Sankalpa:
Pitru runaapaakarana Punnaama Narakatraana dwaraa
Shounakokta Vidhinaa Putra prati graham karishye, Tadangetwena Swasti Vaach
Achaarya varanam Vishnu Pujanamanna daanam karishye/
Pitru Runa that necessitated the sufferance of Punnama Naraka of my ancestors leading
inability to secure pitrutwa now be overcome as I am now committing myself to follow the
as per the instructions of Shounaka Muni to initiate Swasti Vaachana, Selection of Ac
Vishnu Puja and Annadaana). Then the Putra Pratigrahaanga homa be performed; then f
Agni Pratishtha, Chakshusi Aajyena, homaas to Surya, Savitri, Agni, Vaayu, Prajapati a
on. Twenty eighty Anvaadaanaas are performed around Agni and Acharya seeks permiss
start Ganapati Puja are five Ruks are recited. The Putra daata would then declare:
putram tava Paitrukarunaapaakarana punnaama naraka traan siddhyatham Aatmanah
Parameshwara preetyartham tubhyamaham sampradadena mama pratigrunnaat p
bhavaan / (I am now offering this son of mine to you so that he would remove the Pitru
and save you and your earlier generations from the pangs of Punnama Naraka as p
prescribed vidhaana and in the evidence of Agni and the rest of all other Devas as al
Bhagavan Himself; from now on this boy is your own son), so saying the Daata would pour
in the palms of the Pratigraheeta. The Reciever of the son would place the child on his
smell the boys head and pass on the child to his wife when other formalities of Geeta vaa
Swasti Mantraas, Shanti Vachanaas, Ajya homaas, Asirvaaachanaas by Guru and
Brahmanas, Dakshina Daanaas to the Vipras, Bhojanaas

Yajurvedis: On obtaining the approval of the King, Relatives and Seniors among the inv
the proceedings of the Dattata Ceremony of Yajurvedis would follow the procedure

Rigvedis mentioned as above except the Putra Daata makes the Sankalpa for Acharya
Brahmana Bhojana and Acharyas preparation for Deva Yajana by drawing the lines of the
Sthala. Then the Putra Patigrahita requests the Daata saying
makes the Sankalpa again and continues the Shubha Kaarya upto Putra Daana as in the
of Rigvedis. Then the Pratigrahita receives the child stating:
santathayaitwaa grihnaami/ He decorated the child with Vastra-Kundala-Anguleekaas
Purvaanga Homa continues by the Acharya and recites
sukrutey and the Aajya Homa continues with Vyasta samasta vyaahriti homa and s
kritaadi karmaas. At the end the Acharya announces the details of the Daata and Pratigra
along with their Gotras.

For the Dutta Putras Vivaha, all the previous Gotra / Pravara Smaranaas
scrupulously avoided as the Karmaas like Saapidya, Saapta Pourusha and Paancha pou
niyamaas do not seem to be applicable. In case the Dutta Putras Upanayana was
performed with the Janaka Gotra, then in the Janaka Pitru Maatru cases the tradit
Saapindya, Saapta Pourusha and Paancha Pourushaas are relevant. In case the Upan
only of the Griheetas gotra then there should be Pancha
Thee Purushaas of the Maatru Kula. But if the Dutta Putras Jaata karmaadupanayanaas
performed by the Griheeta, then Sapta Pourushaas in the Paternal side and five purushas
Maternal side are effected accordingly.

Putra Kaameshti Yagna: This is a highly Mantra-oriented Vrata with

aiming at the birth of a son even if a couple has daughters only. On the sixth day aft
menses of his wife, the Karta as Sa Bharya settles after Abhyangana and Pranayaama
intiates Sankalpa of Putra Kaamah Putra Kaameshthim karishye
Vaachanaas, Naandi Shraaddha and Agni Pratishtha initiated with the Mantra :
Aajyenaatra pradhaanam, Agnim Pancha Vaaram Varunam Pancha Vaaram Vishnum Pri
Vishnum Somam Suryaa Saaitreem paayasena sheshena swishta kritam/
offerings of Payasa to the Main Agni five times, to Varuna five times and to Vishnu Pr
Vishnu Soma, Surya and Savitri and perform Swishta kruta and so on. During the nirvapa
or the interval/ inactive time, silently cook charu (ghee,
grains) and place sixty fistfulls of Rupaas at the Yaajya bhaaga and
dashaahutis (fifteen oblations) to Agni with the following Mantras:

Om Aatey Garbho yonimaitu punaanbaana ivaishudhim, Aaveero jaayataam put

dashamaasyah
swaahaa/ Agnaya

Karomitey praajaapatyamaa garbho yonimaitutey, Anunah putro jaayataamashlono pish

dheeta
swaahaa/
Agnim
idam
n
Pumaamstey
jayantunou

putro

Yaani bhadraani
prasudhenukaa

naastim pumaananujaayataam,
swaaha/
Idam
beejaanrushabhaa
bhava

janayantinah,
swaahaa/

Taani

bhadraani
namah/

beejaanrus
Agn

Taistwam putraanvidaswa
Agnayah
idamn

Kaamahssamrudbhyataam mahdyamaparaajitameva mey, Yam kaamam kaamaye Devata

vaayo samarthaya swaahaa /Agnayam idam namah/

Agniraitu prathamo Devataanaam Sosyai Prajaam munchatu

Varunonumayataam yatheyam Streepoutramagham na

rodaatswaahaa/

Imaamagnistraayataam Gaarhapatyah Prajaamasyai nayatu deerghamaayuh, Ashunyopa

jeevataasmatu
Maataa
poutra
maanandamabhi
prabuddhyataamiyam
swa
Varunaayedam/

Maatey gruhe nishi ghosha uttaadanyatra twadyabhyutyah samvishantu, Maatwam vikes

Aavadhishtaa jeevapatni Patilokey, Viraaja pashyanti Prajaah sumanasyamaanaa swa
Varunayedam/Aprajastaam poutra mrityum paapmaanamrutamaagham, Sheers
srajamivonmuchyadvisha dabhayah pratimunchami paasham swaahaa/ Varunayed

Devakrutam Brahmanam kalpamaanam tena hanmiyonishadah pishaachaan/ Kravy

mrityuna gharaanpaatayaami deerghaayustwa jeevantu putraah swaahaa/ Varunaayedam/

Nejamesheti

tisrunaam

Vishnustwashtaa

garbha

kartaa

Vishnu

Vishnuyonanushthup, Nneja mesham, Vishnuva , yatheyam prithivi , prithivya v

sreshthena, vishnuva, Somo dhenum Raahugano Gautamah Somastrishthup/ Somo dh
Somayedam, Ttaam Pushan Suryaa Saavitri trishthup, Paayasa charu homeyvi,

Pushacchiva/

( Thus Fifteen Homaas are required to be done with the above detailed Mula Mantraa
Aatey garbho-- Karomi tey-Pumaastey Putro-Yaani bhadraani- Kaamah samudbhava
Agniretu-Imaamagnisrtaayataam-Maa tey gruhye-Aprajastaam-Deva kutam Braahm
Nejamesha-Yatheyam Prithivi- Vishno sreshthena-Somam dhenu-Taam PushanPushacchiva). After the Aahutis, Swishtakruta homa etc. are performed and the Bharta s
touch the Patnis naabhi and complete the Putra Kameshti with Go daana and Bh
Dakshinaas to Brahmanas as they sleep in the night on darbha mats on the ground.

Pumsavanam: Pumsavana function is performed once the conception is confirmed. T

observed in the second or the third or fourth or the sixth month or atleast on the eighth
along with Seemanta function. This is celebrated on any day from Shukla Panchami to K
Panchami excepting on Chaturthi, Navami, Chaturdashi and Purnima. It is best done on Su
Tuesday, Thursday; some opine that Soma-Budha-Shukra Vaaraas are very good. As re
Nakshatraas, it is stated that the Purusha Naamakaas are appropriate and thes
Pushya,Shravana, Punarvasu, Hasta, Mrighaabhijit, Mula, Anuraadha and Ashvani. Pushy
stated to be the best , failing which Shravana or at least Hastaadis. This is the Anavalo
time or purification ceremony normally done in the third month of pregnancy; this is a G
Samskaara performed with Pumsavana and it is stted to be essential in the Prathama Gar
this Samskaara is not done, there would be a Praayaschitta of Paadakruccha. This Sams
is executed by the husband or his brother.

Seenanta : This ceremony may be done in fourth or eighth month; some opine that this i
done
in
sixth
or
fifth
month
of
conception.
The
Va
is: Navameymaasivaakuryaadyaavadgarbha
vimochanam,
Streeyadyakruta
seem
prasuyeta kadaachana/ Gruheeta putraa vidhivatsaatam
can be performed in the ninth month also . Even if Seemanta is not done before the deliv
the child, then too this can be done along with the childs other Samskaaraas. The Paksha
Vaara-Nakshatras applicable to Pumsavana hold good for the Seemanta ceremony also.
Grandhas mention that upto the Krishna Paksha Dashami the Ceremony is in order on an
that Shashti, Ashtami, and Dwadashi are Rikta or ineffective Tithis and Purnima is avoi
However, as exceptions the following might be considered if need be: Chaturthi, Chatu

and Purnima or Shashthi-Ashtami-Dwadashi by discarding eight,four and ten Gh

respectively ; and Revati, Rohini, Uttara, Uttaraabhaadra, Uttaraashaadha by discarding th
and the third Paadaor Phase thus during the middle paada.
done only once to a woman irrespective of the number of
be executed by the husband himself. If there were any shortcoming in the Garbhaad
Ceremony then the Prayaschitta would be to perform Go daana to a Brahmana. The Sanka
observe this function is: Mamaasyaam Bharyaamutpasyamaana garbhasya gaarbhika b
dosha parihaarapumrupataa siddhi jnaanodaya pratirodha parihaara dwaaraa
Parameshwara preetyartham pumsavanamana lobhanam mamasyaa bhaaryaayam garbh
vriddhi prati bandhi piscita rudhira Priyaa Lakshmi Bhuta Raakshasi gana doora nir
kshema sakaa
soubhaagyadaana Maha Lakshmi Samaavesana dwaaraa
garbhasamudbhavaino nibarhana dwaaraacha Shri Parameshwara preetyartham
samskaara rupam Seemantonnayanaakhyam karmacha tantrena karishye/
Sematha are to be done together, Agi Kaaryas are to be executed. Praayaschitta f
performing any of the Samskaaras is to provide Brahmana Bhojanaas for ten or atleast thr

Garbhini Dharmaas: Garbhini Strees should not mount elephants, horses or carts nor
mountains, high rise buildings or heights in general. They should not as a principle over ex
tire out, much less run or even walk too briskly. They should avoid unclean objects, place
surroundings nor resort to use kitchen implements of sharpness, heat and weight. They s
not enter deep in water- flows for bathing, stand or stay for long in lonely and open
under trees. The Garbhinis should not eat food on the Sandhya timings nor consume too c
hot foods or too pungent, sour, stored, unimely, hard and heavy food.They should not
resist sleep in the after noon with creative jobs, desist from talking excessively , nor
lonely times in the evenings and nights, but sleep early in the night.Do not spread out hea
loose, shout and laugh loud, maintain physical cleanliness and keep fresh with fragrance
flowers. Regular worship, performance of Daanaas and peaceful activities and enjoying
company with friends, and relatives are a part of the psychological tone-up. Travel in the
sixth and eighth months of pregnancy must be forbidden and certainly not in the
month. Garbhini Pati Dharmas: During the period of pregnancy, the husband of the Ga
too has certain duties. His major responsibility of course to to please her by fulfilling her
and big desires tat that would indeed result in the birth of a healthy boy with long and happ
Besides he has to observe a few but significant tasks: he should not have Samudra Snaan
resort to cut trees, to shave his head or face, not to travel by Seas or other wise,
undertake Tirtha Yatras, not to carry dead bodies , not to take up new activities of
construction, not to cut nails; not to take up weddings, Upanayanas and such other Karya
not to offer Pinda Daanaas, attend Preta Karmas and so on if possible.However, some
that performing the Pratyabdika Ceremonies of ones own parents need not be dis

although Dasrsha-Mahalaya Karmas may not be performed.

the unfortunate event of Garbha Sraava, the woman concerned has to perform on a S
Dina a Kanchana Yagnopaveeta daana to a Brahmana with the Sankalpa:
nidaana sakala dosha parihaara dwaaraa Shri Parameshwara preetyartham
Puraanoktam Suvarna Yagnopaveeta daana vidhim karishye!
Garbhini herself in lieu of Bala Hatya Prayaschitta.
procedure for quick and safe delivery of a child is to remove any obstacles by reciting the
in Rukvidhaana viz. Pramandiney and also the Sukta named
Jala to the Garbhini to drink along with the Mantra:Himavatyuttare paarsvey Suradhaam
Yakshini, Tasmaat smarana maatrena vishalyaa garbhini bhaveyt/ Om Ksheem
Swaahaa/ Along with this Mantra the Garbhini is to be administered Tila Thaila or the
Sesame seeds added by Durvaankura grass by hundred or possibly thousand sips a
smear the oil on her Garbha. Also: Vamshanimbayostwak Tulasi mulam kapittha p
karaveera beejam cha sama bhaagam Mahishi dugdhena
lepey sadyah prasavah/ ( A mix of buffalo milk with lemon skin , Tulasi leaf root, Neem-Ka
Karaveera seed-all in equal proportion be administered to the Garbhini for fast
delivery).

Jaata karma: The father of the newly arrived Putra / Putri may sight the face
Jyeshta and such othe Vyatipaataas and greet the Elders of the family and take an ausp
bath in normal water of room temperature wearing Suvarna preferably in the early night.
Dushta Nakshatraas like Moola , Jyeshtha etc. occur at that time, then the Snaana be perf
without sighting the face of the child. In case the husband is away then the first informat
the delivery should be followed by the Snaana for Shuddhi without touching the objects
surroundings. As the Snaana is over and by that time the Naabhi Sutra is cut, the mot
about to breast-feed the new born being seated on her thigh, then the father would ma
Sankalpa: Asya Kumaarasya garbhaamu paana janitha dosha nibharhanaayur medhaa
beeja garbha samudbhavaino nibarhana dwaaraa Shri Parameshwara preetyartham
karma karishye tadaadoucha Swasti Punyaah vaachanam Maatrukaa pujanamcha kar
Hiranyena Putra janma nimitthakam Jaata karmaagancha Naandhi Shraadham tan
karishye/ After this Sankalpa, the proceedings of the Jata Karma would be as per the
Kulaachaara, daanas be tendered to Brahmanas and puja be preformed to the Kula Jyoti
ascertain the Janma Lagna,Shubhaashubha Graha Nirnaya and the procedure of Dh
Graha Shaanti Vivarana and Nivaarana. The necessary arrangements for Graha Shaa
decided by way of Graha- Mantra-Japa-homa daanaas. Then the Naabhi is cut, dripped in
with gold and let the mother continue the breast feed of the Putra;
includes Putri also as clarified in relevant Mantra.
Sankalpa: Jaata karmaanga homam karishye! Then Loukikaagni is installed and homaa

offered in ghee addressing Agni, Indra, Prajapati, Vishwa Devataas and Brahma. The rest
Karya krama is performed as per ones own house hold traditions.
naamakarmaadou mukhya kaalaatikramey Gurvadyasta rahitey Shubha Nakshatr
Jaatakramaadikam kaaryam/ (In the event of not being able to perform at the correct
described above, then Jaata Karmaa and other Namakaranaadi Karyaas be done when
and other Shubha Grahas are predominant). The Jata Karma Nakshatraas are: Rohini, U
Uttaraashaadha, Uttaraabhadra, Ashwini, Hasta, Pushya, Anuraadha, Revati, Mriashira,
Shravana, Dhanisdhtha, Shatabhishak, Swaati and Punarvasu; these Nakshatraas are
Tithis. Excepting Pravatithis the other Tithis. Excepting Tuesday and Saturdays all other da
without bhatdraa- vaidhrutyaadis and of Sukendra Lagnaas and hence are propitious.

Shashthi Devataa Puja: Janma Devata Puja is to be performed on the fifth or the sixth
night in the first Prahara when the father and mother of the new born are bathed and sea
make a Sankalpa to this effect: With a view to ensure and enhance the health and longe
the child, as also demolish all kinds of Arishtas against him/her,
and having pleased him with my puja then approach Bhagavati Shashthi Devi whose
names are Jeevanti and Shastra Garbha Bhagavati. Thus Ganesha and Janmadaa
Pratimaas be installed on a Raashi of Rice and worshipped with Shodashopacha
reciting Lambodara Mahaa Bhaaga Sarvopadravanaashana, Twadprasadaada Vig
Chiranjeevatu Baalakah/ Naraayani swarupena Baalam me Raksha Sarvadaa, Preta
Pishaachaabhyo Daakini Yogineeshucha/ Maateeva Raksha baalam mey swaa
pannageshucha, Gouri Putro Yadhaa Skandah Shishutvey rakshitah puraa /Tathaa mamaa
Balasshashtikey rakshyataam mamah/ (Deva Vighnesha, Maha Pujya! You destroy a
obstacles; Kindly bless the child to live for long! Devi Shashthi Devi!Younare the Su
Mother of the Universe, especially this child who should be secured from BhutaPisachaasand Vyaghra Sarpaadi cruel and poisonous Beings; do save him as you would
Kumara Swami himself!) After the Prayers, Brahmana- Bhojana-Dakshina-Daanaas would
with Ratri Jaagarana and on the next day with Bali Daana and Anna Daanaas.

Ashoucha Kartavyaas : In respect of Jaataashoucha and Mritaashoucha one should p

Praanaayaama without Mantras. Maarjana Mantras should not be recited but perform M
physically and mentally. When Arghya is given to Surya Deva, then Gayatri Mantra m
recited; there need not be the recital of Upasthaana Mantra but Surya Dhyana m
done. There should not be Gayatri Japa. But some opine that the recital might be done me
In any case Vaishva Deva, Brahma Yagna and other components of Pancha Maha

should not be performed. Vedadhyayana is prohibited.

performed by a Brahmana who is other than of the same Gotra. In case Anvaadhanaor p
Aajyaor fuel on the sacred fire has been done and Ashoucha occurs, then one should req
Brahmana to continue Ishti and Sthaalipapaaka Karmas and after taking Snaana disco
the rest of the tasks viz. the homas etc. Pratyabdika Shraddha may be postponed
eleventh day of Shuddhi or on the susequent Darsha / Amavasya or on any Vyatipaataadi
dina. Incidentally, even of ones wife is during the period of menses, the husband is requ
perform Pinda Pitru Yagna or Darsha Shraadda. If the Karta realises that his wife has s
signs of menses after Anvaadhanathen he need not dicsontinue Ishti and Sthaalipaa
exceptions but Daana-Pratigrahanaas and Veda- dhyanas should be avoided. Pinda
Yagna, Sthaalipaaka, Shravana Karmaas should not be proxied to Brahmanas
Jaataashoucha-Mrita Shouchaas although those Karyas already initiated and in progress
be entusted to Brahmanaas. Aagrayana should also
Ashoucha period; nor Agnyaropana and Pratyavaropana. If Grihaagni is put off durin
Ashoucha, there could be Punarutpatti by a Shrotriya. If Ashoucha is conveyed during
meal, then the morsel of what is being eaten should be discarded and bathing is perf
forthwith. Eating that small amount too would attract the prayaschitta of Upavasa. If the
meal is consumed then three Upavaasas are warranted! However, if Grahana occurs duri
Ashoucha that Ashoucha is not applicable to Grahana kaala in view of the clarification :
Mritakey chaiva na dosho Rahu Darshaney/ and thus the person concerned should go
with Snaana-Shraadha- Daana- Japaas; similarly Sankraanti Snaanaadi Karmas cou
performed.

Shutaka Shuddhi: The woman who delivered a child is free from Ashoucha after ten day
would be eligible for Shuddhi and Sparsha besides authorisation for performing Jaata K
Naama Karana and such other Shubha Karyaas; she would also be eligile for perfo
Jateshti, Vivaha, Upanayana and such other Shubha Karyaas after twenty days in the c
delivering a male child and thirty days in respect of a girl child.
16 Sarva Shanti Prayogaas on Shishu Janma

When there are indications of dushta kaala at the birth of a child, various
Shaantis or propitiations are observed. Janma Nakshatra / Go Prashava
Shanti:If there is a prognostication of an Arishta for the child as well as
parents, then Nakshatra Shanti is required: there is a forecast of risk for the
father then Shanti has to be done in respect of births in
Paada or the fourth phase of Moola, Asresha, Jyeshtha, and Magha .
Similarly, Shanti is required for Ashvini, Revati, Pushyami and Chitta; in

either cases, Go mukha prashava Shanti be observed with the

Sankalpa: Asya
shirorumuka
Dushta
kaalotpatti
suchitaarishta
nivrutyartham Go mukha prasava shantim karishye/
stated briefly to perform Ganesha Puja; Putra shiraaghraana with the
Angaadangaattha Mantra; Punyhvachana; Agni Pratishtha; Nava Graha
-Ahvaana Puja; Anvaadhana; Apohishta etc Gayatris Tri-Ruk Pathana and
eight aahutisof the mix of ghee-curd and honey to Nava Grahas; VishnuVaruna-Yahshmaha
Pratima
Puja
and
Punah
Homas
as
prescribed. Krishna Chaturdashi Janana Shanti: The birth of a child on
Krishna Chaturdashi has six kinds of results; if this Nakshatra is to have six
parts the first is of propitious nature , the second leads to evil to father, third
portion is bad for the mothe, the fourth is unfortunate for the childs
maternal uncle, the fifth is evil for the Vamsha and finally the sixth is
destructive for the property and destruction to the Vamsha. Hence, the
second-third and sixth parts of the Krishna Chaturthi definitely demands for
Go Prashava Shanti as afore stated, and for the rest only Chaturdashi
Shanti would suffice; in the latter case, the Sankalpa would be:
sishoschaturdashyaa amukaamsha janan suchita sarvaarishta nirasana
dwaaraa Shri Paramesh wara preetyartham/
Kalashaas in Agneya, Vayavya, Ishanya and Nirruti directions and instal
Rudra Deva in the middle and perform puja as also homaas with ghee,
samidhas, tilas, mustard and black gram reciting Trayambikam Yajaamahe
Sugandham Pushti vardhanam Urvaarukamiva bandhanaan mrutyor
mukshiva maamritaat/ with hundred and eight Ahutis besides to Agni, Vayu,
Varuna and Prajapati to as many as possible Aajyaas some only with tilaas
and others with indiscriminate number and materials as mentioned
above. Amavasya janana dosha Shanti: This dosha is due to the
dominance of Sinivali, Kuhu and Darsha; one interpretation is that
Amavasyas Prathama Yaama is Sinivaali, Antya and Uparantya praharaas
ie the last and the last but one yaamas constitute Kuhu and the five in
between yaamaas are of Darsha. Another interpretation is that Chaturdasi
extended to Amavasya through day and night is Sinivaali, full
by day and night extended to Pratipada is Kuhu and Darsha is only in the
nights with Dina Kshya. The Sankalpa for the worship of Sivivaali- Kuha
and Darsha Devatas would thus be: Sinivaalyaam Prasutasyadyasya
Bharyaa Pashustathaa Gajaashwa Maheeshi chaiva Shakrasyaapi shriyam
haret/ Go Pakshi Mriga daaseenaam prasuti rapi vitthahtut Kuhu
prasutiratyartham Sarva doshakaree Smritaa Asya prasutireteshaam
tasyaayurdhana naashanam/ Shaanta bhaaverhati tyaagamaprajaato na
Samshayah/
Atyaagey
naashayetkinchit
savyamvaa

naashamaapnuyaat/ (In case there is a birth on the Sini vaali Amavasya to

wife, cow, elephant, horse or buffalo then there would be destruction of
wealth and property; similar would be in the case of persons cow, or bird,
animal or servant maid. If the birth takes place on a Kuhoo Amavasya the
impact would be even worse. If Shanti or appeasement is peformed then
the impact would be negligible; hence this Shanti). The procedure of the
Shanti is to arrange Five Kalashaas surrounded by hundred broken pots
and in the midst of the five to position Rudra Deva Pratima in the middle
and the rest of the Pratimas to represent Indra, Pitru Devatas and two
Parshva Devatas. Then homas be performed to the Anvaad hana Devatas
and give away to the Ritwiks the daanaas of Go Vastra Swarna Tila
Dhanya Guda Lavana Dakshinas.Darsha Shanti:
jaataanaam Maataa Pitrordharidrataa, taddosha parihaaraartham
Shaantim, vkashyaami tey sadaa/ Asya Darsha janana suchitaarishta
niraasaar -tham Shantim Karishye/ (As there would be Arishata of poverty
to the parents of the child born if the birth occured on the Darsha
Amavasya, let this Arishta be fully dissipated by this Shanti!). After this
Sankalpa, instal a Kalasha on a Bharda-Peetha to invoke Pitru Devatas
amid Pratimas of Brahma and other Mandala Devatas and aside the
Peetha install Agni to perform Puja and Ahutis to Somaadi Devatas.
Kalashodaka is given to the parents and the child for
purification. Nakshatra Shanti: Birth of a Child in the Moola Nakshatra is
known for its adverse impact to the welfare of the father.
Moolaadyepaadey putrajaniryadi, Dwiteeya Janaini naasho Dhananaashas
-truteeyakey,
ChaturtheyKula
naashotasshaantih
karyaaprayatnah
Kwachicchatrurtha charanas -shubha yukto Maneeshibhih,Yevamcha
duhiturjneyam Moola Jaata phalambudhaih/ ( Birth in the Prathama Paada
of Moola Nakshatra is hostile to the father, in the Dwiteeya Paada is aderse
to the mother, Dhana Naasha in the third paada and Kula naashana in the
fourth phase. Some opine that the Chaturthi Paada may perhaps not be
that inaspicious. Now in the case of the birth of a she-child the effect may
be as follows: Na kanyaa hanti Moolarkshey pitaram Maataram tathaa,
Moolajaa -swashuram hanti swashrumaashryesha jaasutaa/ Jyeshthaa
yaantu
patijyeshtham
Viushaakotthaatu
Devaram,
Shaantirwaa
Pushlalaascyecchyetthirhi dosho na vidyatey/ (Some opine that the birth of
a Kanya in the Moola Nakshatra may not be harmful to the parents but
would be dangerous to the childs maternal uncle; Ashresha born Kanyas
are perilous to aunt /mothers sister , birth in Jyeshtha is risky to mothers
brother, Vishakha born are risky to Devara or husbands brother; however
birth in Pushkala may not be harmful). Further, children born in the

interrugnum of the end of Jyeshtha by one ghadi or 24 minutes and the

beginning of Moola Nakshatra upto two ghadis or 48 minutes called in
Abhukta Moolaas and those born in the middle of Jyeshtha and the middle
of Moola called Bhukta Moolaas are required to be abandoned or atleast
should be disowned for eight years!However, notwithstanding the general
instruction, one could perform Shanti either on the twelfth day or on a day
when Moola Nakshatra repeats again; the Shanti Sankalpa is:
Moola Prathama charanotpatti suchita dosha niraasaartham Sagraha
makha Shaantim karishye/ To perform this Shanti, one should engage eight
or four Ritviks, place Kalashas in four directions while installing Rudra Deva
Pratima in the central kumbha, perform puja to Rudra besides Varuna
Kalasha placed in the North, do Aavaahana to Indra, Nirruti and other
Dishaadhipatis, arrange a Padma like twenty four dalaas or leaves to
invoke twenty four Nakshatras from Uttaraashadha to Anuradha as also
invite Visshwa Devaas and perform puja. Later on perform Agni Sthaapana,
Anvaadhaana to Surya and other Grahas and Agni-Ahutis to Vishva Devas,
Indra, Raksho Devata viz. Agni, Savita, Durga, Triambaka, Soma, Rudra,
Agni, Vayu, Surya, Prajapati etc. Then the father of the child should perfom
the Ahutis stating Evatsankhyaahuti paryaaptam samadaajya charu
dravyammaathyaadi grahebhyo nanamah/ ---Nirrtutiye namah,---Indraaya
namama, --Vishvebhyo Devebhyo namah,--Vishnavey --, Vashubhyo
Varunaaya,--Ajaikapadye--,
Ahaye
Budhnaaya--,
Pushey--,
--Ashvibhyaam,-- Yamaaya,--Agnaye,-- Prajaapatay--Somaaya--,
Rudraaya, Adityai-, Brihaspataye, Sarvebhyah,--Pitrebhyo, Bhagaaya,
Aaryamney, Savitry, Twashtey, Vaayave,--etc.Moola Nakshatra
Raashis of Vrishabha, Karkataka, Simha and Kumbha is stated to be of
celestial control while the Nakshatra in Mithuna, Tula, Meena and Kanya
are have the infuence of Patala Loka. But in the Rashis of Dhanush,
Vrischikaand Makara, Moola has little impact. Swaraga-based Rashis in
Moola as afore mentioned bestow royalty and fulfillment, and Pataala effect
grants prosperity and happiness; but Moola in Martya loka Rashis offer no
influence at all. Moola dosha lasts for eight years as stated earlier, Aslesha
Dosha lasts for nine months, Jeyeshtha Dosha is for fifteen months. Births
in Vyatipaata yoga lead to Anga Vaikalya or defects of physical limbs, in
Parigha Yoga, death would be round the corner, in Dhriti Yoga there would
be danger of life to the childs father and inKuhu sangjna there could be
blindness in Moola. Thus all these births demand Graha-Nakshatra Shantis.

[Back ground of Nakshatras and Yogas: The

characteristics of Nakshatrasare classified as follows: Male featured Stars
are Ashwini, Punarvasu, Pushyami, Anuraadha, Shravana, Poorvabhadra
and Uttaraabhadra; female featured Stars are: Bharani, Krittika, Rohini,
Arudra, Aslesha, Makha, Poorva Phalguni, Uttara, Poorvaashaadha,
Uttaraashadha, Dhanishta, and Revati. The Nakshatras which are stated to
be
eunuchs
are
Mrigashira, Moola and
Shatabhisha.
Nakshatras are those which commence with a sign of their Prathama
Paada or the first phase of the four phases and end with a sign of their last
Paada; these are Ashwini, Makha and Moola with the first paada, and
Aslesha, Jyeshta and Revati with their fourth paadaas.
Laya Nakshatras: The Srishti or Creative Stars are in groups of three
successive Stars from Ashwini viz. Ashwini -Bharani- Krittika; RohiniMrisashira-Arudra;
Punarvasu-Pushyami-Aslesha;
MaghaPoorva
phalguni-Uttara; Hasta-Chitta-Swaati; Vishakha-Anuradha-Jyeshtha; MoolaPurvaashaadha-Uttarashadha;
(Abhijit)-Shravana-Shatabhisha;
and
Poorvaabhadra-Uttarabhada and Revati. Duritaatma Nakshatras:
speaking the third and fourth paadaas or phases are stated to of Samhaara
/ destructive nature. Abhukta Moola Nakshatras are those born on the midpart of Jyeshtha and the middle part of Moola which as described above
are abandonable for life or atleast for eight years;
Nakshatras: These are downward visioning ones viz. Bharani, Krittika,
Aslesha, Makha, Poorva Phalguni, Vishakha, Moola, Purvaashaadha and
Uttaraabhadra. Vainaashaka Nakshatras or destructive stars viz those
which are the twenty second from the Janma Nakshatra and need to be
avoided in the determination of any Karyaas relevant to that Birth
Star.Nakshatra Tatwas: The five Nakshatras from Ashwini are called of
Prithivi Tatwa; Six from Ardra are of Jala Tatwa; Six Stars from Uttara are of
Tejo Tatwa; Five from Jyeshtha are of Vayu Tatwa and Five from
Dhanishtha are of Aakaasha Tatwa. Now the Body parts of a human being
ruled by Nakshatras: Kritthika-head; Rohini-Forehead; Mrigashira-eye
brows; Punarvasu-nose; Pushami-Face; Aslesha-Ears; Makha-Lips and
Chin; Porv Phalguni Right hand; Uttara-Left handa; Hasta-Hand fingers;
Chitra-neck; Swati-Chest; Vishakha- breasts;
Jyeshtha-right side of body; Moola-back side of body; Uttaraashadha-Waist;
Shravana-Sex organs; Dhanistha-Anus; Shatabhisha-Right thigh; Poorva
bhadra-Left thigh; Uttaraabhadra-Sheens; Revati-Ankles; Ashvini-Upper
foot ; Bharani-Under Foot.

Yogas: Vaidhruti or supportless; Vishkambha or well-sustained; Preeti or

desirable; Ayushmaan or of longevity; Soubhaya or proserous; Shobhana
or bright; Atiganda or full of hazards ; Sukarma or righteous ; Dhriti or of
tolerance; Shula or of negativism; Ganda or proneness to jeopardies;
Vriddha or of progression; Dhruva or of steadfastness and diligence;
Vyaaghaata or of constant vindictive ness; harshana or of wittiness and
enjoyment ; Vajra or dynamic and mighty; Siddha or of
or full of reveses in life; Variyam of easy going and cosiness ; Parigha or full
of hurdles and hitches ; Shiva or of propitiousness; Sadhya or of
achievement; Shobha or of auspiciousness; Shukla or impulsive and
spontaneous; Brahma is intellectual and excellent; and Indra for
leadership.]

Ashresha Janana Shanti: The consequence of birth in the Asresha

Nakshatra as divided in terms of Ghadiyas is as follows; the results of ten
parts viz. the fifth, seventh, second, third, fourth, eighth, eleventh, sixth,
ninth and fifth respectively are Rajya, Pitru Marana, Kama bhoga,
bhakti, Bala or strength, Himsakatwa, or violence, tyaga or sacrifice, Bhoga,
and dhana. In terms of Paadaas or the segments of four,the prathama
paada is of auspiciousness, dwiteeya paada results in Dhana naashana,
Triteeya paada concerns mothers death and the Chaturtha paada lands in
the mothers death. As regards the birth of a kanya born in the last portion
of the third segment, the aunt of the child should be wary of death. In sum,
the birth of a child in all the four paadaas demands Shanti Karma and this
should be preferably performed on the twelfth day of the birth particularly
of a male child; if not on the Janma Nakshtra or any other auspicious day.
After performing Gomukha prasava Shanti, make the Sankalpa viz.
Sishoraashreshe jananana soochita sarvaarishta parihaara dwaara--/
as in the case of Shanti for Moola Nakshatra , install Kalashaas for Rudra
and Varuna, Ashre -shaadhipati Sarpaas on twenty four Padma dalaas, the
Pushya Deva, Brihaspati, Maghaa Deva Pitrus, Poorva Phalguni to
Punarvasu Nakshatra Devataas, Loka paalakas etc. and perform Aajya
homaas n the same lines of Moola Santi homaas as mentioned above.

Jyeshtha Janana Shanti: Like in the case of Moola Nakshatra, the

Jyeshtha Nakshatra too be divided in ten parts and the results of the birth
would affect as follows: first is danger for the childs

second would affect mothers father; third for mothers brother, fourth for the
childsmother; fiftth to the child; sixth to one of the members of the Vamsha;
the seventh is risk for both maternal or paternal vamsha members; eighth
part would involve danger to thre elder brother; the ninth portion of the Star
could affect the maternal uncle and the tenth bit might harm any of the
relatives. After Goprasava Shanti and Sankalpa, install Shachi Devi sahita
Indra mounted on Iravata in the middle of Lokapaakaas offering red clothes
and Shodashopachaaraas and invoke Varuna Deva too for puja. This
should follow Ajyaahutis one hundred times with Tilas and
Marutwata Mantra where after bhojanaadi be served to hundred eighty
Brahmanas.

Chitraadi Nakshatra Janana Shanti: Chitraadyerthey Pushyamadhya

dwipaadey Poorvaashaa -dhadishnya paadey triteeyaa Jaatah
putrashottaraadye
viddhattey
pitrorbhraatusswassyachaapi
pranaasham/ (Born in the first half of Chitra or in the second and third
padaas or in the third padaa of Uttaraa Nakshatra or in the third paada of
Porvaashaadha or the first paada of Uttara would attract danger for the
child, parents and brothers. In fact, the birth in the first half of Chitra
requires Go prasava Shanti, puja to Chitra Nakshatra and Mesha /Goat
daana. In case of Pushya Godaana, Uttara tila daana for prathama paada
janma, and Suvarna daanafor the birth in the third paada of Poorvaa -.
Shaadha. In the case of Makhas first two ghadiyas the birth demands
Shanti krama of Go prasava and Graha Makha. Birth in the last two
ghadiyas of Revati or Ashwinis first two ghadiyas then Nakshatra
Gandaantha Shanti, Goprasava and Graha Makha are called for. No
Shanti is required however for the birth in Revati-Ashwinis other paadaas
and Makhas second paada. Birth in Vishakhas fourth paadais harmful
toShyalaka or wifes brother and fathers brother however demands Graha
Makha Shanti. Child birth in Vyatipaada or Vaidhruti Yogas and if Surya
Sankranti also occurs , then it would result in extreme poverty,
haani, Stree shoka and Sarva naasha and definitely require Gomukha
Prasava and Graha Makha Shanti. Kumara janma kaaletu Vyatipaapasya
Vaidhruthih, Sankramascha Ravestatra jaato Daaridrya kaarakah/
Ashriyam mrityumaapnoti naatra kaaryaa vichaaranaa, Streenaamcha
shokha duhkham cha sarva naasha karo bhavet/ Gomukha prasavam
kuryaacchaantim cha sa Nava graham/ In the case of Vaidhruti yoga and
Surya Sankranti Surya-Agni and Rudra Devaas are to be worshipped as

prescribed. After anvaadhana, Surya homa is to be performed with

Brihaspatih Mantra by hundred eight aahutis with Samidhaajya
charupadaarthaas followed by Agni-Rudra homa with tilaahutis of
hundred and eight times reciting the Mantra : Agnim dutam and
Traimbakam
yajaamahey
Mrityunjam
followed by
Go VastraSwarnaadi Daanaas and Bhojana to
Brahmanas. Eka Nakshatra Janana Shanti: Ekasminneva Nakshatrey
bhraatrorvaa Pitra Putrayoh, Prasutischettha yor mrityur bhavedekasya
nischitah/ (In case a boy or a girl is born in the Janma Kakshatra of either
father or mother, then a death is certain). In that case Go Prasava
must be done. In a Kalasha clothed in Rakta Vastra, the concerned Janma
Nakshatra Devata be invoked and in the Anvaadhana of the Aahutis
numbering hundred eight reciting the Taittireeya Mantra of
krittikaa etc/ Grahana Shanti: Grahaney Chandra Suryasya prasutiryadi
jaayatey, Ittham samjaayatey yastu tasya mrityurnasamshayah / Vyaadhih
peedaa cha daaridryam shokascha kalahotbhavet/ ( In the event of a birth
during Solar or Lunar Eclipses, the child is likely to die or suffer extreme
diseases or lead to poverty or quarrels). Then Gomukha Prasava Shanti is
a must and Graha Makha is optional. In the Sankalpa the Mantra would
be Surya/ Chandra grahana kaalika prasuti soochana sarvaarishta
parihaara dwaara etc. The Grahana Kaala Nakshatra Devata, Surya
/Chandra grahana pratima and Sarpaakaara Rahu pratima be installed and
invoked and worshipped ( there is no need for Kalashas) with the relevant
Mantras viz. Daa krishnena etc to Surya and Swarbhaano rathah
In the case of Chandra Grahana, Chandra is worshipped
with Naapyaayasva etc/ Then hundred aajyaas are offered to Surya with
Jala vriksh samidhas, ghee, charu and tilaas whileRahi homa with Durvaghee- charu and tilas to Rahu in the same number. To Chandra the same
number of aajyaas with Palassha andother materials as before be offered.
Some persons opine Rudraabhisheka might also be performed for total
appeasememt. Nakshatra Gandaanta Shanti: Gandaanta Jananana is
applicable to the last two ghadiyas of Revati, Asresha and Jyeshtha and the
first two of the ghadiyas of Ashvini, Magha and Moola. Also
middle ghadiyas of the Nakshatras between two Nakshatras are called
gandaantaas. Birth in the poorva bhaaga of Ashvini, Magha and Moola are
dangerous to the father and the last part of Revati, Asresha amd Jyeshtha
or risky to the mother of the child. These children are worthy of
abandonment or alternatively Sampurna Shanti Karya be executed with
Soma Mantras. The Sankalpa for the Shanti states:

Revatyashvani Sandhyaatmaka gandaanta Janan Suchita Sarvaarishta

nirasanaartham
Nakshatra
gandaanta
Shantim
karishye/
Gomukhaprasava Shanti, arrange a bronze vessel full of Payasa or milk
and a Shankha filled with butter topped with Silver Chandra bimba and
perform Puja to the latter with Somoha Dhyana and after the dhyana
perfotm japa thousand times the Aapyaayasva Mantra
Makha Homa as Pradhama Devataa Homa is stated to be redundant.
Vaageeshwari Daana: This is to seek Aayurvriddhi by way of Puja to
Brihaspati by Brihaspati Mantraas and by placing four Kalashas with
Pancha Pallavaas or tender leaves filled with Kumkuma chandana
gorochanaas and perfom Varuna puja followed by daana to Acharya of
Shankha and Mouktikas or pearls also a Chandra Pratima or elsewhere
stated of Varuna Pratima daana in a copper kalasha with the recitation
of Sahasraakshena etc Mantra for longevity. Tithi Gandanta and Lagna
Gandaanta Shanti: The two ghadiya gap of Panchami-Shashti, DashamiEkaadashi and Purnima-Pratipaada s called Tithigandaanta. The
ghadiya gap of Karkataka-Simha, Vrischika-Dhanush and Meena-Mesha is
called Lagna Gandaanta. In the case of Tithi Gandaantha, Snaana and
Vriushabha Daana and Sutakanta Shanti are the Parihaaraas or corrective
actions in case of Poorvaartha Janma; if it is a birth on theUttaraaartha
mere Shanti would suffice. As regards Lagna Gandaanta, Suvarna Daana
be performed for Poorvaartha Janma and only Shanti be done for
Uttaraartha Janma. In the case of Suvarna Daana, one hundred AgniAahutis be done with Samidhas- Ajya- Tila and daanaas of Yava- DhanyaMaasha- Tilas.
Dina-Kshayaadi Yoga Shanti:
Dushta Yogas like Dina Kshaya, Bhadra, Yama Ghanta, Dagdha Yogaas,
and Mtityu Yoga in the Nishiddhaamshaas on various Tithis require
Shanti. The precise timings of such births are three ghadiyas in the case of
Vishkambha Vajra yoga, six ghadiyas in reference to Gandaatiganda yoga,
half time in respect of Parigha Yoga, five ghadiyas for Shula
ghadiyas for yaaghaata yoga. The nishiddha or rejectable timings of birth
on Chaturthi, Shashthi, Ashtami, Navami, and Dwadashi are the first
nine, fourteen , twenty five and fifteen ghadiyas respeecively. During the
timings Dina Kshaya and such other Dosha yogas , Rudraabhishekaas
eleven timesand Ashwattha Vriksha Pradashinaas are required to be
performed, besides lighting up Deepaas in Shivaalayas in cow ghee and
reciting Ganapati Stotra, Purusha Suktam, Soura Stotra, Mritunjaya Stotra,
Shanti Paaraaana and Rudra Paaraayana. Varjita Visha Ghatika
Shanti: As deailed in Jyotisha Shastra as also on Kausthbha Grandha,
some Tithi-Nakshatra Vajra Yogas are unsuitable for the birth of a child like

Vyatipaata, Vaidhruti and Kshayaas as they would have adverse impact on

the lives of parents, their close relatives or the child concerned. The
procedure of Shanti Prayoga is to install four Pratimas of Rudra-YamaAgni-Mrityu Devataas and worship them with
of : Kadrudraaya-Yamaaya Somam-Agnirmurtha- Param Mrityoh.
anvaadhaana perform homa to the respective Devataas with SamidhaCharu-Ghrita-Tilaas hundred times in each of the specified Gods.
Janana Shanti: When twins are born, there is a requirement of Shanti to
be performed as directed by Rig Veda Brahmana by way of
alternatively by way way of Maaruta Yaaga as given in Ashvalaayana
Sutra.In case there is Gruhyagnior households Nityagni, then Maruta
Charu be performed or altenatively, this can be done in Loukikagni with the
sankalpa : Mama Bharyaayaam yamala janana soochita Sarvaarishta
parihaara dwaaraa Shri Parameshwara prretyartham Maaruteshtya
yakshey/ In case, the Shanti is desired to be done without Agni whether
Grihaagni or Loukikaagni, then the Sankalpa would be :
yuktaam Kaatyaayanoktaam Shantim karishye/ After SwastiVaachana,
Puja is to be performed to Varuna Deva and Abhisheka is done to him
the Aoushadhi-Yukta Jala in kept in eight Kalashas in eight directions
followed by sprinkling of the Sanctified Water on the couple too
Mantras viz. Apohishtha---, Kyaana---, Aanastuta--, Moshu Varuna--,
Idamaapa--, Apana etc. The couple would then get into clean white Vastras,
install Pratimas of Indra, Varuna, Soma,Marut Devas, Yama and Mrityu
Devata and execute Ajyaahutis to each Devata by name. This kind of
Shanti is to be adopted in the case of the birth of twins to servant maid,
buffalo, cow, horse of the house hold. This procedure is also to be followed
in case of an owl, kite, or dove entering the residence of the couple, when
bee hives or snake pits appear there, or when a cot, or bench breaks, or
when a lizard falls on the body of the house members or when a umbrella
or dhwaja falls suddenly and so on. Prasava Shanti:
daughter is born after three sons or as on after three daughters, then again
there could be Arishta or malevolence in the houshold. Then the Shanti
Vidhana is to perform Puja to five Kalashas each representing BrahmaVishnu- Maheswara-Indra and Rudra with relevant Mantras viz.
Jnaanam--, Idam Vishnuh--, Traimbakam--, Yata Indra--, and
Kadrudraaya--. Following the Puja, there should be Samidha-Aajya- Charu
Tila oblations to Agni Deva by minimum hundred and eight
addressed to each Deva specified. Danta Janana Shanti:
newly born child obtains teeth in the top row first or born with teeth at birth
or gets in the second, third, fourth, fifth, sixth and eighth month then there

might be a danger to the child or the parents. Shanti prakarana in this case
would be to have the child bathed kept on a peethaor platform with
Aoushadodakaor herbal water, perform puja to Kalasha Devatas viz.
Dhata, Vahni, Soma, Vayu, Parvata and Keshava followed by Aajya-Charu
-Aahutis to Pancha Devatas and provide Brahmana Bhojana and
Dakshinas. If the dana janana occurs only in the sixth / eighth month then
only Brihaspati puja needs to be done besides hundred eight Aahutis to
Agni be made with Samidhas dipped in Dadhi-Madhu-Aajya reciting
Brihaspati Mantra. Prashava Vyaikruta Shanti: In the event of a birth
either of humans or other animals either vertically or cross-wise positions,
then there would be Rajopadravas or violent changes of Kingships. If
women give birth to kids of other species like cows or elephants or horses
or birds and if they are born with moustaches and beards, or with more than
one head or headless, or with horns, or with more then two hands and such
unseemly limbs, then also Royalties or Kingships are destroyed and there
would be natural calamities. Births with heads in plural number calls for
Surya Shanti and Surya homa be performed with curd, honey, and ghee
poured on Arka Vriksha Samidhas . If deer or serpents or frogs give birth to
human like forms then oblations to Agni should be performed in favour of
Brihaspati with curd and ghee on Aoudumbara Vriksha Samidhas
give birth to twins again and again or with smiling teeth then Budha Deva
be worshipped and oblations toAgni be performed in favour of Budha
Graha. Thus deformities or Vikrutaas in births and Graha-wise correctives
have been described in the Kousthubha and other Grandhas.
17 Nama Karana, Anna praashana, Chooda Karma and Vidyaarambha

Nama karana: On the eleventh or twelfth day of the childs birth, Namakarana
is required to be performed. Some say that although Ashoucha continues upto
the tenth day of the birth, Nama Karana might as well be performed on that day
itself. However, in the Mukhya Kaalaon the birthday of the child, it is stated that
there is no deed for specially ascertaining the Punya Tithi Nakshatraas for the
Nama karana if done on the Mukhya Kaala or the day of the birth although the
Gouna Kala or the time of birth would need be examined from the angle of
Yoga since one should avoid the Vaidhruti-Vyateepaata Sankranti Grahanas,
Amavasya etc. If not possible to perform the Namakarana in the Mukhya kaala,
then the Propitious timings are on Tithis barring Chaturthi, Shashthi, Ashtami,
Navami, Dwadashi, Chaturdashi and Purnima; Soma, Bhdha, Guru and Shukra
Vaaraas are suitable; Ashwini, Uttara, Uttaraashaadha, Uttaraabhadra, Rohini,
Mrigasirsha, Punarvasu, Pushya, Hasta, Swaati, Anuraadha, Shravana,

Dhanishtha, Shatabhisha and Revati are good; Vrishabha, Simha and Vrischika
Lagnaas are good. Now there could be four kinds of names that are ascribed to
a child: Devataa naamaas are as per Ishta Devas; second alternative is on the
basis of Maasaas as illustrated as follows: Chaitraadi maasa naaaani
Vaikunthodha Janardanah Upendro Yagna Purusho Vaasudevastathaa Harih
Yogishah
Pundarikaakshah
Krishnonantochyuta
stathaa
Chakreeti
Dwaadashaitaani Naamaani kramaadaahurmaniishinah/
on the basis of Chandramaana). The third criterion is as per Nakshatraasas
in : Ashvayuk, Aapabharanah, Kartikah, Rouhinah, Margasirshah, Ardrakah,
Punarvasu, Tishyah,Aasleshah, Maghah, Purvaaphalgunah, Uttaraaphagunah,
Hastah, Chaitrah, Swaatihi,Vashaakhah, Anuraadhah, Jyaishthah, Moolakah,
Purvaashaadhah, Uttaraashaadhah, Abhijitah, Shraavanah, Shravishthah,
Shata bhishak, Pooravaa Proushtha paadah, Utaraa proushthakpadah,and
Raivatah/ As per Jyotisha Grandhaas the names could be on the lines of chuche-cho-la Ashwiniproktaa like Chelesha, Cholesha or Lakshmana starting with
the name of the Nakshatra.But Shrouta Granhaas are not in agreement to this
method. Shaankhaayanaas follow the method of naming the boys on the basis
for Nakshatra in another way: like those born in Krittika are named as Agni
Sharma. The four method is of Vyaavahaarika use or socialised version. For
boys the name might contain Samaakshara or of even number like of the
second, fourth, six letters and for girls odd-number names. Even if the earlier
Samskaaraas like Garbhaa dhaana, Pumsavana , Seemanta, Paada Kruccha,
Artha Krucchaadi were not performed earlier, the parihaara prayaschitta
homas and pratyaamnaaya daanaas be executed and make the Sankalpa of
Namakarana
vidhaana: Asya
Kumaarasyaayurabhi
vriddhi
dwaaraa
vyavahaara siddhi beeja garbha samudbhavaino nibarhana dwaaraa Shri
Parameshwara preetyartham Naama karmka cha tantrena karishye/-Swasti Vaachanaas would be recited: Jaatakarma naama karmanoh
Punyaaham bhavanto bruvantu/--Asya Kumarasya Jaata karmaney
yetannaamney cha Swasti bhavanto bruvantu/ Then Brahmanas would write
down on rice grains in a silver plate the Vyavaharika Naama of the son which
the father would announce to the invitees audibly and clearly followed by other
formalities including Mangala Geetas, Brahmana Dakshinas and Bhojanaas. In
respect of Putrika Naama Karma, the Procedure would be the same except
the Sankalpa which states Asyaah Kumaryaathen in the Swasti Vaachana the
word replacement isTannaamnyai/ In the name being given, the
Devataanaama like Bhaktaa, then Maasa naama, Nakshatra naama and the
main name presuming feminity or of Stree Linga vaachaka, as approved by the
mother. The Ashwalaayanaas how-ever opine that the Nakshatra naama is
optional only. In the absence of the father for any reason, the Nama karma

could be performed by grand father.

Dolaarohana or Aandolaa Shayana: Keeping the newly born in a Swing is

prescribed for the the twelfth day for a boy and thirteenth day for a girl child,
irrespective of Tithi-Vaara- Nakshatraas. If that specific day is missed, then the
suitable Nakshatraas are Uttara, Uttaraashaadha, Uttaraabhadra, Rohini,
Hasta, Ashvini, Pushyami, Revati, Anuraada, Mriga sirsha, Chitra,Punarvasu,
Shravana and Swati, provided the Tithi Vaara Taaraabala considerations are
cleared.

Dugdha Paana: After worshipping Kula Devata and a Brahmana, cow milk be
administered to the child through a Shankha or Conch Shell and this may be
done on the thirty first day of the birth of the child or on the Janma Nakshatra in
the morning or mid-day. Jala Puja: The Prasava Stree should perform Jala Puja
at a water body after a month of the birth on a Budha or Soma or Guru Vaara at
the coincidence of Shranana, Pushya, Punarvasu, Mriga seersha,Hasta, Moola,
and Anuradha Nakshatras. The Guru-Shukraastamas, Chitra Pouysha Months
and Adhika Maasaas are however avoidable.

Suryaavalokana and Nishkramana: The prescribed time for the vision of

Surya by the child is in the third month of the birth while Nishkramana should be
in the fourth month or after the Anna-Praashana function. Shukla Paksha is
suitable for these tasks; excepting the three days from Trayodashi the Krishna
Paksha is not suitable. Shashthi, Ashtami, Amavasya and Dwadashi are
avoidabe. Guru-Budha-Shukra Vaaraas and Ashwini, Rohini, Mrigashira,
Pushya, the three Uttaras, Hasta, Dhanishta, Shravana, Revati, Punarvasu,
Anuraadha are excellent.

Anna Praashana: Anna Praashana to boys be performed in the sixth, eighth,

tenth or twelfth month after birth. To a girl-child the prescribed months are the
fifth, seventh, or the ninth. The most suitable Tihis for this function are
Dwiteeya, Triteeya, Panchami, Saptami, Trayodashi, and Dashami. Some opine
that Sunday and Mondays are godd too. The Shubha Nakshatras are

Ashvini,Rohini, Mrigaseersha, Punarvasu, Pushya, Uttara Tithis, Hasta, Chitra,

Swaati, Anuradha, Shravana , Dhanishtha, Shatabhisha, and Revati. Janma
Nakshatra is also stated to be good. Understandably, Bhadra-Vaidhruti,
Vyateepata, Gandaati ganda Vajra Shula, Parigha Yogaas are unsuitable. This
procedure of the function comprises of Puja to Shiva-Vishnu-Chandra-ArkaDikpaalaka-Bhu Brahmanaas; seating the child on the mothers lap and slowly
administering the Paayasa made of ghee, honey , milk and curd mix (without
jaggery) from a gold or bronze vessel by hand with a gold ornament like a ring
along with appropriate Mantras.After the Anna Prashana the child is left free to
crawl towards a nearby destination where attractive and courful
ornaments, books, knife , pen and so on so that the first thing that he or she
would get attracted to and touch or grab would decide as to what would be in
his or her life ahead; Agratodha parinyasya Shilpa Vastuuni Sarvashah
Shastraani chaiva Vastraani tatah pashyettu Lakshanam/Prathamam
yatsrusheyd baalah Pustakaadi Swayam tadaa , Jeevikaatasya Baalasya tey
naiva tu bhavishyati/ This function need not be avoided in Mala Maasa, in
case
so
required.

Karna Vedha : Piercing through the ear-lobes of a child-normally a girl childcalled Karna Vedhana can be preformed on the tenth, or twelfth or sixteenth
day of the birth or in the sixth or seven or eighth or twelfth month or even in the
first or third year. But later on any even year is to be avoided. Excepting the
month of birth in the base years later on, the suitable months are KartikaMaagha-Chaitra and Phalguna. As regards Tithis, Diteeya, Dashami, Shashthi,
Sdaptami, Trayodashi, Dwaadashi, Panchami, Triteeya are good. Soma, Budha
, Guru and Shukra vaaraas are auspicious. Pushya, Punarvasu, Mriga sirsha,
Uttara Traya, Hasta, Chitra, Ashvini, Shravana, Revati and Dhanishtha
Nakshatras are auspicious too. After performing Puja to Vishnu, Rudra,
Brahma, Surya, Chandra, Dikpaalakaas, Ashvini Devataas, Saraswati, and GoBrahmana-Gurus. Then after applying Lattika Rasa, the boys right ear first and
left later-for girls the other way round- be pierced. The Karna Randhraas or
the pierced holes of the ear lobes should enable Surya Kanti to go through so
that the Poorva Punya is stated to be intact!

Drishti Dosha Nivaaraka Rakshaavidhi: To overcome the problem of Drishti

or Evil Looks , the procedure is apply Bhasma on the head,

parts of the child and recite the following Mantra:

Putanaa tarjano Harih, Rakshatu twarito Baalam muncha muncha
Kumaarakam, Krishna Raksha Shishum Shankha Madhu Kaitabha Mardana/
Praatassangava Madhyaahna Saayaahneshu cha Sandhyayoh, Mahaa nishi
Sadaa raksha Kamsaarishtha nishudana/ Yadgorajah Pishaachaamcha
Grahaan Maatru grahaanapi, Bala grahaanvisheshena chindhi chindhi Mahaa
bhayaan/
Traahi
traahi
Harey
nityam
twadrakshaa
bhushitam
Shubham/ ( Vaasudeva! Jagannaadha! Hari! You are the destroyer of Putana;
do save my child at once; Bhagavan Krishna! The demolisher of
and Madhu Kaitabha Rakshasaas; Do protect my child from evil looks; The
slayer of Kamsha and Arishtaasura ! Do provide shield to my child in the
mornings, afternoons, evenings and nights; do safeguard my child from cruel
animals, serpents, pishachaas, Grahas, Matru Grahas, Maha Bhayanaka Bal
Grahas, and demolish all such Evil Spirits and Forces; do also those provide
Raksha to all who provide guard to my the defenders of my child! )
Also, the following Mantra be written on a Taala Patraand tie it on the
shoulders of the child :Raksha Raksha Maha Deva, Nila griva Jataadhara,
Grahaistu Sahito Raksha muncha muncha Kumaarakam/
should secure immediate relief to the crying child. Additionally, prepare a Circle
of six-inches with the word HREEM in the center prepared and within the circle
get made an inscription with the name of the child and on the six angles of the
circle the Mantra viz. Om luluvatu Swaahaa and tie it up on the childs
besides perform Bala Graha Shanti and Kamalaakara Shanti.

Vardhaapana Vidhi: This is an year long duty of the parents to observe in the
monthly celebration of the child on the return of the Tithi of the birth. In fact, the
celebration should be an annual affair subsequenly.The Janma Dinotsava
should not be observed in the Adhika Maasaas but only in the Shudda Maasa. If
there is a Khanda Tithi then the tally should be done with the Janma Nakshatra
also and there is no Janma Tithi Nakshatra Yoga, then the determinant is the
length of the yoga at the beginningof the days Sun rise by two muhurtaas
earlier of later; if the Sun rise is far later the the Janma Dina is on that day or
otherwise on the previous day.On the Janma Tithi thus decided, there should be
an early morning Sankalpa by the parents with: Ayurabhivriddhyardham Varsha
Vrpddhi karma karishey/; after giving bath to the child with the water mixed with
tila powder and fresh up with new clothing, Tilakaadi alankaaraas and perform
puja to Guru, Parents, Kula Devata, Ganesha, Markandeya, Veda Vyaasa,

Parashurama, Ashvatthaama, Kripaacharya, Bali Chakravarti, Prahlada,

Hanuman, Vibhisana, and Shashti Deva. To Shashthi Devi, there should be
offering of Daddhyanna or curd rice and disrtibute the Prasaada to relatives
and invitees and make the following Prayer:Chiranjeevi Yathaa twambho
bhavishyaami Mahaa Muney,Rupavaan Vittawaan schaiva Shriyaa yuktascha
Sarvadaa/ Markandeya namastestu Sapta Kalpaanta Jeevana , Aayuraarogya
siddhyartham praseeda Bhagavan Muney/ Chiranjeevi yathvaatum
Muneenaam Pravaro Dwija, Kurushwa Muni shaardula tathaamaam
Chiranjeevinam/ Markandeya Mahaa bhaaga Sapta kalpaanta Jeevana,
Aayuraarogya siddhyarthamasmaakam varadobhava/
the unique distinction of longevity of Sapta Kalpaas and shine as the role model
of Maharshis; kindly bestow the boon of Long Life- Health- and Prosperity for
long long time).

Shashthi Devi Prarthana: Jaya Devi Jaganmaatarjagdaa nandakaarini,

Praseeda mama Kalyaani Namastey Shashtha Devatey, Trailokyeyaani
Bhutaani Sthaavaraani cha Raani cha/Brahma Vishnu Shivai ssaartham
Rakshaam kurvantu taanimey/ (Jagajaanani Shashti Devi Maataa! You are the
Unique Spring of Happiness to the Universe; thanks to you the Sthaavara
Jangamaas ot the Moving and Immobile Beings of the entire Creation are at
peace in the worlds; may you along with Brahma-Vishnu Rudra protect the
child and grant longevity and fulfillment in life.) Having prayed to the Devi thus,
the mother should administer milk mixed with jaggery and Tilas while the
husband performs twenty eight Ahutis in the Grihaagni reciting the names of
Shashti Devi and follwed by Brahmana Bhojana. That particular day, shaving,
travel , meat eating, quarrels, hot water bathing should be avoided and celibacy
observed.

Choodaa karana: This action could be accomplished either from the first to five
years after the birth of the child say at the Prathama Kesha Khandana on
completion the first year upto the Samskaaraas of Upanayana depending on
the family traditions and ones own convenience. Maagha-Phalguna-VaishakhaJyeshtha Months are considered suitable for the function excepting however in
Jyeshtha Month, this is not acceptable if the child is the elder one. The entire
Shukla Paksha is suitable in the relevant months, and so is Krishna Paksha
excepting the last three Tithis from Trayodashi. Dwiteeya, Triteeya,

Panchami,Saptami, Dasham and Ekadashi are specially good and so are

Thursday, Friday and Wednesday in Shukla Paksha besides Monday in both
the Pakshas. The auspicious Nakshatras are Ashwini, Mrigaseersha,
Punarvasu, Pushya, Hasta, Chitra, Swaati, Jyeshtha, Shravana, Dhanishtha,
Shatabhisha, and Revati. It is stated that Janma Nakshatra is unsuitable for hair
cuts, travels and commencement of medicines; that Anuradha, Krittika, Uttara,
Uttaraashadha, Uttaraabhadra, Rohini, and Magha are not appropriate for hair
cuts as they affect longevity ; and that when Brihaspati is in Simha Raashi
Chooda Karma is improper. This function is not to be
the mother is in pregnancy beyond five months at that time. However in
Chooda Karma along with Upanayana, this condition is not applicable. Also
Manu Vachana states: Vivaha Vrata Choodaasu Maataa yadi rasaswalaa,
Tasyaa Shuddhehi param kaaryam Mangalam manurabraveet/
Upanayana- Choodaakarmaas are forbidden when the mother is in menses.).
Another restraint to perform Chooda Karma is that this Karma involving
mundanaor complete hair- cut is not acceptable if any Upanayana or Vivaha
or any other Shubha Karyaas are contemplated within six months of close
relatives in the same Vamsha.

Kushmaanda Homa: The basic regulation is that two sons of the same mother
should not obtain similar Samskaaraas like Coula or Upanayana or Vivaha in
the same year, let alone simultaneously. However, if the mothers are different
to the same father, then Kushmanda Homa may be performed by performing
Kushmanda Ajya-Homa by reciting Kushmandi Ruks followed by Godaana; for
instance, for Upanayana the two Vatus should have the main Shikha
Parshva Shikhas be kept in differenr positions on the heads . In respect of girl
children from two mothers, choula- Nama Karmas may be done without
Mantras, excepting the Homaas; in fact one view is that homas might also be
discarded in such cases. In any case there is no custom in Sishta Vamshaas to
perform choula karma to girls in a formal way in Mantra Vidhi. As regards
Vivaha, Chuda Karma lopa prayaschitta is observed by Kushmanda Homa.

Vidyaarambha: Initiation of Aksharaabhyasa is best performed in the

Uttaraayana of the fifth year of the child when Surya is not in Kumbha Raashi.
Shukla Paksha is suitable; even Krishna Paksha is agreeable barring the last
three Tithis. Dwiteeya, Triteeya, Panchami, Dashami , Ekadashi and Trayodashi

are auspicious. Ashwini, Mrigaseesha, Ardra, Punarvasu, Pushya, Hasta,

Chitra, Swaati, Anuradha, Shravana, Dhanishtha, Shatabhishak, and Revati are
appropriate. All the days eexceping Tuesdays and Saturdays are good. At the
outset, there would be the Sankalpa by the Karta :
Vidyaa vishaaradatwa siddhi dwaaraa Shri Parameshwaa preetyartham
Aksharaarambha Vidyaarambham cha karishye/ There after, the parents and
the child should perform three Pradakshinaas to Vighnesha, Lakshmi
Narayana, Sarasvati, Guru, Brahnanas and Dhaatri before the start of the Puja
and there after script on rice grains mixed with turmeric powder indicative of
auspiciousness
the
Pranava
Mantraby Namasshivaaya or Namo Narayanaaya as per the family tradition; followed
further by the alphabets.; Om Namah Siddhamiti Akaaraadikshakaaraantaan
varnaascha vilikhya sampujya praangmukham krutwaa Aksharaani trivaaram
vaachayitwaa Vidyaarambham kaarayet/ Later on the couple and the child
should perform Deva Namaskaara and specially invoke Devi Saraswati with the
Mantra : Atra bhuvana Maatassarva vaangmaya Swarupenaagaccha Aagaccha
Om/ This Aavahana to Vagdevi would be followed by Shodashopachaara
Puja.
18 UPANAYANA

Anupaneeta Dharmaas: Upanayana is clear watershed in the life of a

Brahmana. Praagupanayata- Kaamaachara Kaama Vaada Kaama
bhakshaa, Tena mutrapureeshotsargaadaavaachamanaadyaa chaaro
naasti/ Laghupaataka hetulashunaparyushitocchishthaadi bhakshaney
doshaabhaavah/ (Before the Upanayana Samskaara, a person was in the
practice of unbridled behaviour of speech, action, eating habits, following
the required discipline in cleaning body parts and of purification, let alone
ignoring minor blemishes of eating and drinking forbidden food like garlicmixed, left over and polluted varieties; resorting to casual lies and carrying
tales etc. Even meat-eating, contacting women in menses, and keeping
company to chandalas. Indeed there are atonements possible like Snaana
, Aachamana or sipping water thrice and oshtha marjana shuddhi for sins
like for touching and contacting Rajaswalaasetc. But after Upanayana,
wanton misdeeds demand far srtingent Prayaschitthas and that is how a
Brahman by birth would become a Dwija or twice born after the
Upanayana Samskaara. Definition of Upanayana:
yena sameepam neeyatey Guroh, Baalo Vedaaya tadyogaad
Baalasyopanayam Viduh/ ( Upanayana literally means that a Guru sits
the physical and visual presence of a boy and teaches Vedas and such

Yogaas in the form of Gayatri Mantra). Those Gurus who perform

Upanayana are defined as: Pitaivopanayet Putram tadabhaavey
PithuPitaa, Tadabhave Pitrur bhraataa tadabhave tu Sodarah/
Tadabhavey Sagotra sapindaah tadabhavey Maatulaadayo Sagotra
Sapindaah,
Tadabhavey
Asapindasagotrajaah/
Sarvaabhaavey
Shrotriyah/ (Father, Paternal Grand Father, Fathers brother, elder brother,
or Sagotra-Sapindaka or close paternal relatives, Maternal Uncle
Agotra Sapinda or Sagotra Asapinda; but in any case, he should be
younger to the Vatu or the boy to whom Upanayana is scheduled. As a
last resort, any Shrotriya/ Purohita might assume the duty.
defined as follows: Janmanaa Brahmano jneyat Samskaarai Dwija
ucchatey, Vidvatwaachaapi Vipratwam Tribhissrotria Uchatey/
Brahmana by birth becomes a Dwija after the Samskaaraas like
Upanayana are applied to him; he becomes a Vipra once he is a learned
person; only then a Brahmana becomes a Shrotriya. He who is eligible to
perform Upanayana should have recited Gayatri Mantra
thousands each; some persons are stated to perform the Japa twelve
lakh times! Upanayana Kaala: Either at the time of
birth, the boy whose Upanayana is contemplated should have five years
or eight years.GarbhatoJanmatovaa Panchameshtamey vaa Varsha
Brahmanasyopanayanam/ The
annotation
of
Ashvalaayana
states:Garbhaashtameshthamey baandey panchamey Saptame shtivaa,
Dwijatwam Praapnuyaad Vipro Varshemtwekaadasho Nrupah/
time that Garbha took place, the appropriate time for a Upanayana is fifth
or seventh, failing which the eleventh year). The suitable time for this
Samskaara is eleventh or twelfth year fot Kshatriyas and for Vaishyaas
the time would be during the twelfth or the sixteenth year. It is futrther
stated : Shashtheshu Dhana Kaamasya Vidyaa Kaameshu Saptamey,
Ashtamey Sarva Kaamasya Navamey kaanti micchitah/
money in sixth year, those desirous of Vidya or knowledge in the seventh
year, those aiming at Sarva Sukha or all round happiness in the eighth
year and those who want Shanti or Peacefulness perform Upanayana in
the ninth year). Some Brahmanaas believe that th sixth year is
inappropriate. The outer age limits are sixteen years for Brahmaaas,
twenty two years for Kshatriyas, twenty four years for Vaishyaas; these
years are counted from the time of Garbhodaya.
special prayaschittha in the case of Brahmanas. Thereafter, he has to
keep Shikha after mundana, eat bhojana of cooked Yaava paste for
twenty one nights and at the end provide bhojana to seven Brahmanas.
The Prayaschittha beyond that time would be the observance of

Krucchaatraya. To Brahmanas and Kshatriyas mounji bandha or

Upanayana is to be performed on Uttaraayana Kaala only. To Vaishyas
this
might
be
done
in
Dakshinaayana
too. VasanteyBrahmanamupanayeeta Greeshmey Raajanyam Sharadi
Vaishyam, Maghaadi Shukraantaka Panchamaasaah saadhaara -naavaa
sakala Dwijaanaam/ ( Upanayana is to be done in Vasanta
Brahmanas in Greeshma and to Vaishyas in Sharad Ritu) But, as Garga
stated : In case Vasanta Ritu is not possible, Greeshma- Shishiraas are
also in order as the five months from Maagha to Jyeshtha are normal to
Brahmanas. However, keeping in view this previously stated exception,
Pousha and Ashaadha even in Uttaraayana are unsuitable. From the time
when Surya enters Meena Rashi to his entry into Mithuna Raashi is thus
the most suitable time for Upanayana; this is in view of the
Stanza: Makara Kumbhas -eyrkye Madhyamam, Meena Meshasthe
Uttamam Vrishabha Meenastyedhamam/ (Makara and Kumbha with
Surya is medium, Meena- Meshaas in Surya is the best and Vrishabha
and Mithuna is the worst of the combinationsfor performing Upanayana.
Coming to Tithis, Dwiteeya, Triteeya, Panchami, Shashthi, Dashami,
Ekaadashi, Dwaadashi are the best ones. It is also mentioned elsewhere
about Saptami, Trayodashi and Krishna Pratipada but those require
Punarupanayana Vidhi. Somapada Naama Tithis tending to intense
Brahmacharya in life, Anadhyaya, Gala graha, and Aparaahna Upanayana
demand Punar upanayana. Somapada Tithis are Jyeshtha Shukla
Dwiteeya, Ashviyuja Shukla Dashami and Maagha Shukla Chaturthi and
Dwadashi are called Somapada Tithis or those which influence sudued
souls taking to Brahmacharya mode. Anadhyaayana Tithis or those during
which no new Vedas or Scriptures are learnt viz,
Chaturdashi, Ashtami, Amavasya, Pratipada, Surya Sankranti, Manvaadis,
Yugaadis, Kartikaashaadha Phalguna Krishna Dwiteeyas and Ayana
Sankraanti or Tula- Makara-Karkataka Pravesha
Anadhyaas. Two days afte Sunrise and three Muhurtas before Sunset, the
Somapada and Anaadhyaaya Tithis are Anadhyaayaas only. Panditas feel
that even one ghati before Pratipada is not suitable for Upanayana as
that would be Anaadhyaya. Some persons do not perform Upanayana on
Chaturthi Sesha Yukta Panchami. Navami Sesha Yukta Dashami also is
unsuitable for Upanayana. If a day time is divided into three parts, the
triteeya bhagaas Aparahna is forbidden for Upanayana. Prathama Baaga
is
the
best
and
Madhya
Bhaaga
is
of
medium
value. Naimittikaanadhyaaya: In respect of Vivahaas, Mandapa
Pratishtha and such other auspicious celebrations done by Sagotraas,

Upanayana is not to take place in that period, since Brahma Yagnaas also
are forbidden in that period. In case natural disasters take place like BhuKampa / Earth Tremor, Shooting Star attacks, hail storms, thunder storms,
cloud bursts , blood rai, then too Upanayanas are not to be performed
ten days ot atleast a week hence.During untimely rains during Pousha to
Chaitra the days are of Anadhyayana and hence forbidden for
Upanayana. Deaths of Guru or his disciples or Ritviks are also unsuitable
for Upanayana for three days as they too are the days of
Anaadhyayana. Shubha Vaara Nirnaya: In terms of days, Thursday,
Friday and Wednesdays are the best for Upanayana. Sunday Muhurtas
are stated to be of medium value; Tuesdays and Saturdays are unsuitable
although Sama Vedis and Kshatriyas consider Tuesdays are the most
suitable. Muhurtha Nirnayas for Upanayanas are difficult to decide as
Vaara-Bala-Lagnas are dependent on Veda Shakhaas. Also
Varnaadhipatis are Shukra-Brihaspatis to Brahmanas, Surya Angarakas
for Kshatriyas and Chandra-Budhas for Vaishyas. Again Vatus father ,
Vatu and mother require Guru Chandra Bala or power if not at least Vatu
requires the said Bala.If the Upanayana is to be decided for the eighth
year or beyond, then Guru Bala is not essential. In the event of
Garbhadaana to be performed in the family as the Upanayana is also
contemplated, then Guru Bala is available if his position is in the second,
fifth, seventh, ninth, eleventh position in the janma lagna ; in the Janma
Triteeya, Shashta, Dashami Sthaana then Puja Homa Shanti would
qualify the Upanayana; but Guru in Fourth, Eighth and the Twelfth
positions, then Upanayana would not be commended.
Nakshatra Nirnaya: Purvaphalguni, Poorvaashaadha, Poorvaabhadra,
Hasta, Chitra, Swati, Moola, Asresha, Ardra, Shravana, are good for
Rigvedis. Rohini, Mrigasirsha, Pushya, Punarvasu, Uttata, Uttaraabhadra,
Uttaraashaadha, Hasta, Anuradha, Chitra and Revati are
Yajurvedis; Ashwini, Mrigaseersha, the three Uttata Nakshatras, Ardra,
Hasta, Dhanishtha, and Shravana are acceptable to Saama Vedis. If
these are unavailable, barring Bharani, Krittika, Makha, Vishakha and
Jyeshtha, any other Nakshtra would be agreeable.
Graha Phalaas: There should be Shubha Grahas in any Sthaana
excepting the twelfth, eighth and sixth; in case there are Papa Grahas in
the third and eleventh positions and in Shukla Paksha Chandra is in Karka
Raashi or Lagna then the Upanayana Nirnaya would be good enough.
Some Grandhas mention that Surya in Lagna too would be good. In the
Ashtama Sthaana there should not be any Graha. Lagnaadhipati Shukra
Chandra should not be in the Sixth Sthaana.Shukra should not be in

Dwadhasha Sthana. Chandra and Dushta Grahas should not be in the

Lagna. Chandra should not be in Dwadasha and Ashtami.If five Ishta /
desirable Grahas are there together, that Lagna should not be selected.
Tula, Mithuna, Kanya, Dhanu, Vrishabha , Meena are good in
Navaamsha. Karkataka in the Navaamsha is rejected. Again, in the event
of the mother being in menses period, father is unavailable for whatever
reason and either maternal uncle or elder brother of the boy is to take up
the responsibility, then their wives should not be in the menses period too
then neither Upanayana nor wedding should
Upanayana or Vivaha, if the mother of the boy enters the period or is
unable to perform the duty for any reason, before the Naandi Shraaddha
Udvaasana or termination of the Mandapa / Vedika, then Shanti has to
be
necessarily
performed. Padaartha
Sankalana:
Praavaaram cha kaarpaasajamahatam sampaadya Ishadhoutam navam
shwatam sadasham vastramahatam samjnam praavaaraartha majinam
vaa/ (Koupeenam and Upaveeta made of new white kapaas or
cotton cloth which is Ahata or duly washed and dried be procured; the
Upaveeta could be of Krishnaajinam or the outer Skin of a Deer of the
dimension of four inches width and fortyeight inches length in
valayaakaara shape. In case of three Khandaas, then three pieces must
be of twenty four inches, eight inches, and sixteen inches. As regards
Yagno- paveeta, it has to be of kapaas thread woven either by
Brahmanas or Brahmnis or Brahmana widows; the measurement
of three groups of three-threaded Upaveeta should be of ninety six of
Samhata chaturanga -moolasor each thread of four finger folds tied up in
clusters of three each, thus totalling 3+3+3 ie 27 threads in each.
Yagnopaveeta should never be short as above the chest or as long as
below the navel. If there is cut of a thread or hangs down the navel, then
that should be discarded . Yagnopaveeta should not be worn after eats/
bhojana.
Yagnopaveeta
dharanaa
Vidhi: After
Ganesha
Prathana
of Suklaambaradharam Vishnum Shashi
Varnam Chaturbhujam
prasanna vadanam dhyaayet sarva Vighnopashaantaye/
Sankalpa: Mamopaathaa
Samasta
duritaksaya
dwaaraa
Shri
Paraneshwara Preetyartham Shrouta Smaarta vihita sadaachaara
nityakarmaanushthaana yogyataa siddhyartham
vriddhartham
yagnopa
dhaaranam
karishye/
Sankalpa: Yagnopaveeta dhaarana Mahaa Mantrasya, Parabrahma
Rishih, Trishthup chhandaya Paramatma Devataa, Yagnopaveeta

dharanye viniyogah/ Then while wearing each of the three threads

separately each time reciting the Mantra as follows:
paramam pavitram Prajaapateryat sahajam purastaat, Ayushyamagriam
pratimuscha shubhram yagnopapeetam balamastu tejah/
prokshana Mantras be recited as follows: Om Aapohishthaa mayo
bhuvah,
Taana
Urjey
dadhaatana
Maheranaaya
chaksasey/
Yovisshavatamo rasah tasyabhaajayateha nah, Usiteeriva Maatarah
tasma arangamaavah/ Yasya Kshayaaya jinvatha Aapo janayathaa nah,
Bhurbhuvassuvah/ Then the Sacred Thread is touched thrice by way of
Abhimantrana of the Three Brahma Granthis praying to Brahma-VishnuMaheshwaras. Some pray to nine Devatas holding the nine threads. This
would be followed by ten times Gayatri and Jala prakshalana of the
Upaveeta and its exposure to Surya Deva reciting the Ruchas
viz. Uddhutyam Tamasaspari pashyanto Jyotiruttamam
Suryamaganma Jyotiruttamam/ Uddhtyam Jaatavedasam Devam Vahanti
Ketavah , Drushey Vishgvaaya Suryam/ Finally after showing the
Upaveeta to Surya, wear it reciting the Yagnopaveetyam Paramam
Pavitram Mantra again from the left shoulder around the neck down to
the right side of the back. This posture is called Upaveeta, while the
revese is Praacheenaa veeti and wearing it around the neck as a Maala
or garland is callewd Niveeta. The Yagnopaveeta Dhaari is required to
bathe and change it as per the Vidhi prescribed above in case of
touching :Chiti kaashtaa, Chiti Dhuma, Chandaala, Rajaswalaa, Shava,
Sutikaa/( Burnt wood, Chandala, Rajaswala, dead body and Garbhini). At
the time of performing ablutions, one should observe Kantha limbana or
circling ones neck and circling the right ear. Every four months the
Sacred Thread should be changed as per the afore mentioned procedure.
Also some persons change the old Thread in the eventality of births and
deaths of the near ones. At the time of Visarjana or removal of
torn or otherwise impure Yagnopaveeta, the Visarjana Mantra
states: Upaveetam Bhinna tantum Jeernam kashmala dushitam,
Visrujaamki punarbrahma varcho Deerghaayarastumey!
Sacred Thread is discarded. If the same has come out or slided off by
mistake, then without Mantra wear a replacement and by
recitingManojyotih and Aagney Vratapate Vratam charishyaami tacchakeyam tanmeraadhyataam, Vaayo vratapatey Aditya Vratapatey/
Aajyaahutis and wear a new Yagopaveeta as per the procedure laid as
above. Yagnopaveetaabhava Prayaschitta: In case of non-wearing of
Yagopaveeta and non-observance of minimum duties expected of a
Brahmana, there is a Prayaschittha Vidhi prescribed. The Sankalpa for

this Vidhi is: Yagnopaveeta naasha janya dosha niraasaartham

Prayaschittam karishye/ As per the instructions of Acharya, the Kartha
has to perform homaas to Savitra Devata / Surya of thousand eight times
or of minimum hundred eight times with Tila and Aajya. On wearing the
newYagnopaveeta as per procedure, the Kartha should intensify the
Gayatri Japa to atone for the lost time of Sandhyaa -vandanaadi Vidhis. In
the case of the non wearing of Upaveeta, then hundred Gayatri Japa is
required; if without the Sacred Thread one performs Bhojana, then he has
to perform eight thousand Gayatri; if the Upaveeta falls from the
shoulder to mid-arm or fore arm then three or six Pranaayamaas are to be
done and a new Upaveeta is required to be worn. To Brahmachaari only
one Yagnopaveeta is required but to a Snaataka Vratastha two or three
required. Those who desire to live long should wear more than many
Sacred threads. So much about the significance of YagnopaveetaDharana- Praayaschittha. Mekhala-Danda-Achamama Vidhi:
Kati Sutra or waist string should be made of Mounji grass made into
three-some soft ropes with one or three or five Grandhis or bonds with
one or three or five knots ie in uneven numbers. If Munja grass is
unavailabe then Darbha could be uesed instead or even Ashmanta
Vriksha Skin or Balbaja grass. As regards, danda of a Brahmana
be of Palaasha or Ashvathha or Bilwa or Chandana. The length of the
stick should cover the height of Vatu from foot to nose and is to be
suitable for the Yagna. The next important item by way of the preparatory
arrangement for the Upanayana would be a Vedika or platform raised
from Bhumi by four feet of square size with steps on all the sides. The
Veika needs to be decorated with four plantain tree trunks in the corners
with tender mango leaf toranaas. After the Vatus readiness for the
Upanayana with Vasrtaadi dharana, Aachamana vidhi is to collect water
from his palm in Shankha Mudra keeping behind a very small speck of it
behind in the palm as Aachamana or sipping in small quantities thrice.
This is a Loukika Achamana since the formal one would be done later
after Yagnopaveeta dharana. The Vatu would be seated to the north of the
Ajya Patra and asked to do Aachamana. Praneeta Patra is at the west of
the the Tirtha and the Vatu should be seated to the right side of the
Acharya. Then the tasks of Kusha arrangment, Sruta Patra marjana,
Yagnopaveta daana and Aachamanaadi would be done by the Acharyas
Sishya. Then would follow the tasks of pouring water in the Anjali of the
Sishya, Samidaadhana and Gayatri Upadesha to the Vatu are done by
Acharya as the latter is faced to the East and the Vatu is seated to face
the
West.
This
is
followed
by Upa
Sangrahana

Pravaraanvitomuka Gotromuka Sharmaahambho Abivaadaye)

Vatus announcement of his Gotra Pravara Naama while his right hand
touches his left ear and left hand touches his right ear, bows and greets
the Guru with veneration and later on repeats the Pravara to the father
and mother, elders in the family and other elders among invitees. But the
Abhivadana has to be restricted to only the derserving , those in
Ashuchis, and so on since such Namaskaaraas, let alone Pravaraanvita
Abhivaadaaswould attract prayaschitthas ranging from Upavaasaas
Kruccha Vrataas etc. On the other hand if Namaskaaraas and
Abhivaadanas are nor performed to Devas, Gurus, Yatis and seniors the
family or Vamsha or Vidwans and other Learned Persons then tooo there
would be Upavaasaadi prayaschithaas. Equally important are
vaadanas or return blessings by those elders with
Soumya Dataaa etc.Where required the end of the sentence should be in
medium svara(plut). For eg for Hare it should be recomposed to Hara + I
and for Shambho it should be reduced to Shambha + u. In this
connection, a clarification was quoted from Manu Smriti: Brahmana
Brahmachari would state Bhavati Bhikshaam Dehi;
would say: Bhikshaam bhavati dehi while a Vaishya Vatu would
say: Bhikshaam debi bhavati/ Since the general statement in respect of
Tandula Bhiksha or request for Food Grains, the Pratyabhi vaadana
would
be Bhikshaan
bhavaan
dadaatu,
Bhikshaam
bhavati
dadaatu/ Vinaayaka and Graha Shantis:It is customary to perform
Vinayaka Shanti in connection with Upanayanaas and Vivaahas to
forestall any difficulties. This Shanti is best done on Shukla Chaturthis
poissibly on Thursdays. The suitable Nakshatras are Pushya, Shravana,
Uttara, Rohini, Hasta, Ashwini, Mrigaseersha. There should be
coordination of the Upanayanadi Muhurthas and Vinayaka Shanti days
and Nakshatras. Following the Vinakaka Shanti, Graha Makha is to be
followed to overcome any deficiencies in the positions of concerned
Grahas in particular and of Navagrahas in general. Also the Homaas
would prevent Arishtas and natural disasters. Ideally there should be nine
Ritviks including the Acharya so that each Ritvik could perform homaas to
propitiate two Grahas. Besides Charu and Ajya , the material required for
the Homa Karyas include samidhas of Arka, Palaasha, Khadira,
Apaamarga, Gulara, Shami, Kushaadi. Whatever number of Homas are
done to Suryaadi Prathana Grahas would decide one tenth of the Homas
to be done to Adhidevatas and Prayadhi Devatas and accordingly the
number of Ritviks and Brahmana bhojana dakshinas too.
Shanti: On the occasions of Upanayana for Kumara and Vivaha of

Kanya, Brihaspati Shanti is also considered useful separately. After setting

a white kalasha filled with Sacred water mixed with Pancha gavyas,
Kushodaka, and Aoushadhis the Brahaspati Pratima is to be installed ,
decorated with yellow clothes,yellow Yagnopaveeta, yellow flowers, and
Harodraakshatas and Shodashopacharas done .The Naivedya would
include Dadhyanna. Thereafter, Abhiksheka with the Kalashodaka is
performed with the Mantras: Gambhira dhrudha rupaana devejya
Sumatey Prabho, Namastevaakpatey Shaanta Grihaanaarghyam
Namostutey/ This would be followed by Homa Puja with the
Mantra: Bhaktyaayattey Suraachaarya Homa Pujaadi satkrutam, Tatwam
Grihaana Shantyartham Brihaspatey Namo namah/ Jeevo Brihaspatissuri
raachaaryo Guru rangiraah, VaachasatirDeva Mantreem Shubham
kuryaat sadaa mama/ After Brihaspati Pratimaa daana, the Ritviks would
perform Abhisheka to the Karta and Vatu with the following
Ruchas: Apohishthaa, Tatwaayaami Brahmanaa, Swaadishthayaa
madishthayaa, Samudra Jyeshthaassalilasya, Idamaapaha pravahata,
aamagni Varnaa, Yaa Aoushadhih, etc.Samskaara lopa Prayaschittas:
day before the Upanayana, the Vatu is advised to observe Krucchatraya
Vrata or in place of it Rajata Daana coupled with a resolve that after the
Upanayana he would perform a total of over Twelve thousand Gayatri
Japa. Then if Poorva Sanskaaraas since birth were not performed in the
past, then the father should make a Sankalpa:
Pumsdavanaa
-deenaa
madhavaa
Jaata
karmaadeenaam
Choulaantaanaam Samskaaraanaam kaalaatipatti janita prtatyavaaya
parihaaradwaaraa Shri Parameshwara preetyartham prati samskaarara
meykaikam Bhurbhuvah swassyaaheti samasta vyaahrutyaajjyahutim
hoshyaami/ ( As this Kumaras Pumsavanaadi, Jaatakarmaadi
Samskaraas till Choula Karma were time barred and to atone the sins of
not performing these, I seek mercy to Paramatma and am now making
prayaschitta to each Samskara not executed , may I offer the required
number
of
Ghritaahutiswith
the
Mantra
of
Bhuyvaaswaahaa as per the required number.) Then after doing the
needful, the next Sankalpa states: Since the sons PumsavanaAnavalobhana-Seemantotrayana-Jaata
Karma-Naama
KarmaSuryavalokana-Nishkramana-Upaveshana-Annapraashana-Choula
Samskaaraadi were not done, there has been a cumulative sin and in
order to cover up the deficienies, may I some what offer compensations
by way of Special Samskaaraas in the form of Artha- Paada kruccha
Prayaschittaas, for Choula Karma offer Artha Krucchaa
bhuta Rajata Dravya daanaor that much of silver and cash as needed for

buying a cow. Futher to this, the Karta, his wife and Kumara Vatu
beseated together and the Bharta would make the Sankalpa: To eliminate
the blemish of the Kumara in swallowing the liquid while in his mothers
womb, to develop his brain and longevity, to remove the dosha of staying
in the Maatru Garbha for nine months, to offset the flaw of nonperformance of the childs Jaata Karma, Nama Karma, Suryaavalokana,
Annapraashana and other imperfections and grant him with physical
capability and mental faculties. Then the Vatu should make the Sankalpa
as follows: May Parameshrara be pleased and bless me in connection
with tomorrows forthcoming Karmas to me viz. Choodaa-Karma,
Upanayana, Dwijatwa Siddhi, eligibility for Vedaadhayana, Jaatyaadi
Sampurna Samskara Punyahyvachana, Maatrukaa Pujana, Nandi
Shraaddha, Upanayanaanga Mandapa Pujana, Kula Devataa Shtaapana
etc.Upanayana Dina Karyakrama: After the Jaata Choula Karma either
on the day or the previous, the Vatu should have Abhyangana Snaana
and take his food with his mother [Some say along with his sister]
customarily along with other Brahmacharis. There after, the father of the
boy would make the Sankalpa: Asya Kumarasya Dwijatwa Siddhi dwaara
Shri
Parameshwara
preetyartham
Gayatryupadesham
kartrum
tatpraachyaanga bhutam vaapanaadi karishye! (To seek Dwijatwa of this
son of mine, may I pray to Parameshwara to bless him to perform Gayatri
Upadesha on his bodily purification by way of Angabhuta Vapana or
Mundana) ; this head-shaving ceremony be done in a manner that the
Shikha is retained as a tuft. On completion of the Mundana Ceremony,
the Vatu is bathed, face-decorated with Kalyana Tilaka on the forehead,
clothed by the designated Vastra-Anga Vastra, Koupeena, Mounji
Darbhaadi mekhala etc. and after Jyoti Puja on the predetermined
Shubha Muhurta made to enter the Vedika as Purbaabhi Mukha (Eastfaced) to the Acharya. Once the screen in between the Vatu and the
Acharya is removed, the Vatu would perform Saashtaanga Namaskaara
or Prostration and the Acharya would make the Vatu seated on his lap
even while the Acharya and Brahmanas would bless the Vatu and his
parents with Akshataas on their heads. This would be followed by the
secret Upadesha of Gayatri and other relevant Mantras as per the
procedure but taking care of the pronouncement of the Gayatri Mantra
vachana without Sandhi krutam Varna Vikaaram /
mispronouncement of Alphabet Letters) and Brahmana bhojana be
organised to as many as possible along with Dakshina. The new
Brahmachari would subsequently approach the parents foremost and the
other near and dear relatives along with a Bhiksha Paatra seeking

Tandula or rice grains saying: Chatussarara paryantam GoBrahmaebhyasshubham

bhavatu;
Aangeerasa-AmbareeshaYavanaashwaadi Risheya Pravaraanvita Haridasa Gotrasya
Sutrassya Krishna Yajusshakhaadhyaayi, Krishna Koustubha Sharma
naama
dheyasya ahambho
abhivaadaye; mama
bhikshaam
dadaatu/ [Note: The Rishi Traya-Gotra-Veda Shakha-Namadheyaas to be
substituted as applicable to individual cases] The Bhiksha Dravya has to
be given away to the Acharya since the bhiksha is being collected on
behalf of the Acharya. The Madyahnika Sandhya has to be taught by the
Acharya or aleast in the presence of the Acharya. Some persons however
opine that the Brahma Yagna be performed on the next day
Gayatri be taken up. Garjitaamshita Shanti: In case there is any
apprehension of cloud formation or sounds of clouds before the
Pravachaniya Homa, then Charu Paaka Shravana be performed and in
the evening by Suryastama then the Homa be followed up. But if Megha
Garjana is continued even before the Charu Paaka is made then Shanti
be perfomed as follows: Brhamoudana Paakaat poorvam garjitena
suchitasya Brahmachaari katrukaadhyayana vighnasya niraasa dwaaraa
Shri Parameshwara preethyartham Shantim karishye/
Brahmoudana Paaka there ocuur big cloud reverberations disturbing the
schedule of Adhyayana Vidhi of a Brahmacharias a part of Upanayana
Karya then I seek the clemency of Parameshwara
blessings for intervention.). The Sankalpa would be followed up by Swasti
Vachanaas, Agni Pratishtha and Ghrita -mishra Payasaahutis to Surya
with Gayatri Mantra and Brihaspati Sutra, Go daana and Bramhana
Bhojana.
Upanayanagni Sthirata Nirnaya: It is essential that the Agni intiated
before Medhaajananamust last till the end of the Agni Karyaas in the
context of Upanayana. If there is any deficiency on this count, Agni has to
be revived for Punaraahutis.Out of the three principal aspects of the Adya
-yanaangas viz. Gayatri Upadesha-Pravachaniya Homa-Medha Janana
which are Agni-Oriented, any disturbance or termination to Agni be
rectified with Kati Sutra Dharana and other Maanava SamskaaraVakshaarana but there might not be repetition of the stages of the
Upanayana already covered.. Having thus rectified the deficiency of the
Agni, the Vatu must himself perform the Sayam Sandhya Karya and the
Pravachaneeya Homa. If unable to cook the Charu and arrya on the
Karyas till Shravana he might accept assistance from Brahmanas but the
Homa must be performed by the Brahmachari himself. The remaining

Charu

must

be

consumed

by

three

Brahnmanas.

Vratas: Kshouraadi varjyamashneeyad Brahmachaari dina -trayam,

Shayeetaadhaschatur
dhehni
medhaa
Jananamaacharet/
Yadwaadwadasha raatram syaadabda vrata mathaapivaa/
has to discard hair-cuts and shaving for three days and eat only bland
Havishya which is the bland remainder of the Charu offered to Agni in
the homas without salt and pepper and sleep on the ground without the
comfort of a bed; on the fourth day he should have Medhaa Janana Vithi
as per procedure prescribed or perform Kshama Vrata for twelve nights
failing with a year-long Vrata of dos and donts.
Devatodwaasana: The suitable day for Mandapodwaasana would be a
Krama Dina after the Sthtapana Dinaor the inaugural first day of the
Mandapa or on its even day or the fifth or the seventh day. On this
occasion of Mandapodwasana day ie from Naandi Shraaddha till the
Udvasana of Mandapa Maatru Devataas, there should not be any
Sapinda Darshana Shraaddhaas, Kshaya Shraaddhaas, Mrita Din
Shraaddhaas, cold water baths, Apasavyas or Praaceenaatis of
Yagnopa- veetaas in the Vamsha, Swadhaa Smaranas, Nitya
Shraaddhaas, Brahma Yagnaas, Vedaa -dhyayanas, crossing of rivers or
boundaries of the Villages or townships, Upavasa Vratas, and Shraddha
Bhojanas.Vaishwa Deva should not hear the Swadhaakara and Swadhaa
Shabdas on this day. Eligibility Norms for Upanayana:
be performed to any of the Brahmana-Kshatriya-Vaishyaas even to the
blind, hard-hearer, or any boy with any kid of physical disability or the
progeny of mentally retarded. If a person who has no faculty of speech, he
could certainly perform Gayatri Japa as long as he could see, understand
and think and so on. Punarupanayana: Non performance of duties
expected of a person as per the duties presumed calls for Pratyavayana.
Repeat of the Upanayana Samskaara occurs on three counts :
Pratyavaya or Prayaschitta of not performing the duties expected; second
eventuality of Punarupanayana is due to the fact that the earlier one
done without performing the Jatakarma nor prayaschitta karmas were not
done on time or particular methods of performing the earlier one were
defective; the third reason was that Punarupanayana was felt
complimentary by Shrotriyas for regular Vedaadhyana and to get the
Brahmachari qualified as a fulfledged Vipra. The Rigvedis and Yajurvedis
defined separate doshas or blemishes demanding prayaschitthas that
necessitated Punarupanayana besides the obvious reason of
Vedaadhyana. :[[The following Pages are being quoted from the series of

the Essence of Puranas prepared by the same author released by the

Kanchi Kamakoti Website viz. kamakoti.org/news as given in the
Essence of Devi Bhagvata Purana and the Essence of Narada Purana.
The same is shown under the common Title of
Vidhana. Two Versions are given here- under:
19 SANDHYA VANDANA

Basic Version : Sandhya Vandana is to commence with

Achamana( Taking water into the right palm and sipping it thrice) as an
opening action of Sandhya saying Om Kesavaya svaha, Om
Narayanaya Swaha and Om Madhavaya Svaha while
continue to recite Om Govindaya namah / om Vishney namah;
lips with right thumb from right to left saying Om Madhusunanayh /Om
Trivikramaya namah; after wiping the lips, say Om Vamanaya namah /
Om Sridharaya namah; sprinkle water on the left hand to
say Om Hrishikesa namah; then say Om Padmanabhya namaha
sprinkle water on legs; Om Damodaraya namaha
head;Om Sankarshayana namah touch mouth with the three fingers of
the right hand; Om Vasudevaya namah / Om
namah touch nostrils with right forefinger; Om Aniruddhaya namah/ Om
Purushottamaya touch eyes with right thumb and ring finger; touch both
the ears saying Om Adhokshaya Namah / Om Narasimhaya
namah; Touch navel, right thumb and little finger and say
namah ; say Om Janardanaya namaha while touching breast with palm;
then Om Upendrayana Namah touch the head ; and finally
Namaha / Om Sri Krishnayana Namahtouching the two arm roots. Then
perform Achamana by sipping pea size drop of water from the hollow of
right hand palm, with the fingers tight and drawing the thumb and little
finger together, silently recite Pranava Mantra and Pranayama
the processes of Puraka, Kumbhaka and Rechaka three times minimum
and reciting Om Bhu, Om Bhuvah, Om Svah, Om Mahah, Om Janah, Om
Tapah, Om Satyam, followed by Gayari Mantra : Tat Savithuh Varenya
Bhargo Devasya Dheemahi Dhiyoyona Prachodayat Om Apojyoti
Rasomritam Brahma Bhur Bhuvavatsuvarom. This would be followed
by Aghamasana Marjana Mantra: Om Apohishtha mayo bhuvah tana Urje
tadha -tana Maheranaya Chakshase/ yovassivatamo rasah tasya
bhajahathehanaha usiteeriva -matarah/ tasma aranga mamavaha/
Yassyakshayaya jinvadha Apojana yadhachanahah.
kind to accept our prayers, do favour us with the means of our existence

like Food and so on; do bless us with your endless kindness our sincere
desire to have Your divine appearance which is blissful eternally].
Marjana Mantra is to be used along with Pranava, Vyahritis viz. Om Bhu,
Om Svah etc. and Gayatri Mantra. Then follows
preceding morning, mid-day and evening Gayatri Mantras
mamanuscha manu patayascha manu krutebhyaha papebhyo
rakshantam etc; Apah punantu prithiveem tha punatumam punantu
BrahmanasrutirBrahma punatunam etc; Agnischa ma manuscha
manupatayascha manu kritebhyah papebhyo rakshantam etc.respectively
preceding morning, mid-day and evening Gayatri Mantra. Later on,
Marjana Mantra viz. Hiranya varnassuchaha pavakaya sujataha
etc. Papa vimochana Mantra follows. The next step is
Mantras relevant to morning :Udyantamantam aditya mabhidhyanan etc.
while performing Pradakshina; noon time: Hagumsasuchishadva
surantariksha etc. and evening: sama sankalpa as morning west faced.
The Common Pradakshina Mantra for morning, noon and evening is:
Udyantamastam
Adityamabhidhyayan
kurvan
etc.
Thereafter
Achanamam andSandhyanga Tarpanam is as follows:- Morning:
Sandhyam Tarpayami, Gayatreem Tarpayami, Brahmeem Tarpayami and
Nimrujeem Tarpayami; Mid day: Sandhyam Tarpayami, Savitreem
Tarpayami, Roudreem Tarpayami and Nimrujeem Tarpayami; Evening:
Sandhyam Tarpayami, Sarasvateem Tarpayami, Vaishnaveem Tarpayami.
Then the Key invocation or Avahana to Gayatri Devi and other
manifestations of the Super Energy is as per the following
Mantra: Omithyekaksharam Brahma Agnirdevataa Brahmaityarsham
Gayatram Chhandam Paramatmam saarupam Sayujyam viniyogam
Aayatu varada Devi Aksharam Brahma Sammitham Gayatreem
Chhandasammatedam Brahama- jushasvame adahnat kurutey papam
thadahnat pratimuchyatey yadratrya kuruthye papam tadratyat
pratimuchyatey Sarvavarnye Maha Devi Sandhya Vidye Sarasvati Ojosi
Sahosi
balamasi
bhraajosi
Devaanam
dhaamanamasi
Visvayurssarvamasi
Sarvaayurabhi
bhurom
Gayatrimavahayami
Savitrimavahayami Sarasvatimavahayami Chhandarshinamavahayami
Sriyamavahayami Gayatrya Gayatichando Visvamitr Rishi Savita
Devatagnirmukham Rudrassikha Pridhiviyoni Pranapana vyanodana
samanasaprana sveta varna Samkhyaya Sa Gotraa Gayatri
Chaturvigamsat AksharaTripada Shutkuscchih Pancha Sirshopa Nayane
Viniyogaha. [ The word OM is Para Brahma, Agnihotra is Devata, Brahma
is Rishi, Paramatma is Svarupam; this Mantropasana is the fruit of
Salvation. Gayatri Mother, we are your meditators, kindly fulfil oue desires.

You are the Mother of Vedas and Vedantas; let our sins committed during
the day and night be abolished at once. You are the Energy of our limbs
and sensory organs, the entire source of our Being.We have the honour of
inviting you to our prayers as Lakshmi, Sarasvati, Savitri, Vedas and their
Meters, Visvamitra and other Rishis. Gayatri Mantras Chhandas or Meter
is Gayatri Herself, Rishi is Visvamitra, Sun is the Deity, Fire is the Face,
Brahma is the head, Vishnu is the heart, Rudra is the tuft, Earth is the
Creative Force, the Five types of Air,viz. Prana, Apana, Vyana, Udana,
Samana; Fair Complextion, Samkhya Gotra, Comprising Twenty four
Letters, three feet or steps, Six Stomachs, Five Faces ( Manas, Buddhi,
Chitta, Ahamkara and Pragna indicative of five directions of north, east,
west and north plus the above)]. After the Ahvaana or
welcome, Sroutachamana and
Apohishta
Mantra,
presented. The Mantras are as follows: Om Bhu padabhyam Namaha
( touch legs),Om bhuvah Janubhyam Namah(touch two knees), Om
Svaha Katibhyam namah (touch hip),Om Maharnabhyai namah ( navel),
Om Janat hridayaya namah ( heart), Om Tapah Kanthyaya namah
(throat), Om satyam Lalataya namah ( forehead). Karanyasa
body parts is executed viz. Om tatsavithuh : Brahmatmane Angushtham
Namah Hridayaya namah; Varenyam Vishnatmane Tarjaneebhyam
namah Sirase Svaha; Bhargo Devasya Rudratmaney Madhyamabhaym
Namah Sikhaya vashat; Dhimahi Satyatmaney Anamikabhyam
NamahaKavachaya hum; Dhiyoyonah Jnatatmane Kanishthi -kabham
Nanah Netra trayayavoushat ; Prachodayat Sarvatmane Karathala
prushthabyam Namah Karathala prushthabhyam namah Astraya phut
/Bhurbhuvassoromiti Digbandhah. Gayatri Mantra Japa Samkalpa
made. Main Dhyanam is as follows: Muktavidruma hema nila dhavala
chhayirmukhayir streekshanayir yuktamindu nibaddha ratna makutam
tatvartha varnatmikam Gayatrrem varadabhayam kuskasassubhramka
palam gadam sankham chakra dharavinda ugalam hastyirvahanteem
bhaje. [Devi Gayatris five faces are white like pearl; one is red like coral,
second is yellow like gold, third is blue like neelam, fourth white like milk,
and the fifth is of trinetra or three eyed. We meditate Her gem studded
headgear with half- moon like jewel on Her Head, and eight hands with
Benedictine mudras, Ankusam, Gada (mace), Sankham, Chakram, Skull,
and Two Lotuses.] The Mudra Dharana or performing Twenty four
Mudras, as taught by Guru would be next step in the Gayatri vandanam.
The relevant Mantra is: Sumukham Samputamchaiva vitatam vistrutam
tadha/ dvimukham trimukhamchaiva chatuh Pancha mukham tadha
Shanmukhotho mukhamchaiva vyapakaamanjalim thadha sakatam Yama

Pasamcha gradhitam sanmukhom pralambam mushtikam chaiva

Matsyah Kurma Varahakou Simhakrantam Mahakrantham mudgaram
pallavam tadha.Lamityadi Pancha Puja to Five Elements viz. Lum Prithivi
tatvatmane Tripada Gayatri Devatayi Namah-Gandham parikalpayami;
hum Akasa tatvatmane Pushpam samarpayami; yam Vayu tatvatmane
Dhupam aghrapayami; Ram Vahni deepam darshayami; Vam Amrita
tatvatmane Amrita Naivedyam; and Sum sarvatvatmake Sarvopachara
Pujaam parikalpayami namah. Before performing Gayatri Japam, the
permission of Guru be obtained.[ The word-by-word meaning of Gayatri
Mantra is: Om : Almighty God; Bhur (Embodiment of Vital Energy);
Bhuvaha ( Destroyer of Suffering);Svaha ( Embodiment of Happiness);
Tath ( That Almighty); Savitur ( Bright like Sun); Varenyam (The Supreme);
Bhargo (demolisher of Sins); Devasya ( the Divine Force); Dhimahi ( May
receive); Yo ( Who); Na ( Our), Prachodayat ( Let inspire in right direction).
In other words : Oh Almighty, You are the Creator of Life, Slayer of Sorrow,
Bestower of Happiness and Creator of the Univerese. May we receive
Your Supreme Energy to raze our sins and guide us in our intellect in the
right direction.] While performing Gayatri Japam mentally, one should not
shake head and neck or show teeth.The number of the Japam could be
hundred and eight times or fifty eight timed or at least ten times.The
Japam is not performed while bathing, for Gayatri is like Fire or
Agnimukha. Soon after the Japam, recite the Mantra of Mukta vidruma
hema neela etc. keeping a mental picture of Gayatri as just mentioned
earlier and then perform Eight Mudras reciting Surabhi Jnana yonischa
nischa sankham chakram cha Pankajam Linga nirvana mudraschyeshta
Mudrah prakirtithah. Tri -achamanam - Achamanam thrice- follows and
then proposing Suryopasthanam or taking leave of Sun God in the
morning and afternoon Sandhyas and in the Evening Sandhyas
propose Varuno pasthanam as per Mantras relevant to morning, mid-day
and in the evenings respectively. Dik devata namaskaram
the Deities in charge of six directions of East, South, West, North, Upper
and Nether Regions is executed followed by concluding Dhyanam,
achamanam and theconcluding and formal Salutation from Brahma
downward : Aa Brahma lokadaseshadaa lokaloka parvatat / ye santhi
Brahmanaa Devasthebhyo nityam Namonamaha.
Parameswara
arpanamastu.
Sandhya

Vandana-Applied

Version

While taking bath for purification before Sandhyopasana a devotee may

recite the following Mantra:Gangecha Yamunechaiva Godavari

Saraswathi, Narmadey Sindhu Kaveri Jalosmin sannidhim kuru/
Pushkaraadyaani Tirthaani Gangaadyaah Saritastatha, Aagacchhantu
Mahaabhaagaah Snaana kaaley sadaa mama/ Ayodhya Mathuraa
Maayaa Kaashi Kaanchihyavantika, Puri Dwaravati Jneyaah Saptaitaa
Moksha daayikaah/ (May the waters flowing in the Rivers of Ganga,
Yamuna, Godavari, Saraswati, Narmada, Sindhu and Kaveri be present in
the waters that I am bathing in. May Pushkara and other Tirthas as well as
the Sacred Rivers like Ganga be present here. May also the Seven
Sacred Kshetras of Ayodhya, Mathura, Maya (Haridwar), Kashi, Kanchi,
Avanti (Ujjain) and Dwaravati as renowned be also present.) After bath,
Arghya (Water) / Dhyana (meditation) are offered to Surya Deva; the
devotee would then wear clean, two white robes, settle down on a
kushaasana(mat) facing Ishana(North-East) direction, commence
Achamana with Harih Om and Pavitra Mantra viz. Apavitrah pavitrova
sarvaavasthaangatopivaa,
yasmaret
Pundareekaaksham
sa
Baahyaantarah
suchih/ (Let
me
remember
the
name
of
Pundarikaakshaalways-whether physically clean or otherwise-with
cleanliness from within or without); while doing Achamanaor sipping
spoonfuls of water thrice with Gayatri Mantra, utter the Mantras viz.
Rutamcha Satyam cha abheedaat tapasodhyajaayata, tato Ratrasya
Jaayata tatassamudro Arnavah/ (Even before meditation, the Selfilluminated Para Brahma created the authentic Truth and from that Truth
generated
darkness
which
created
the
waters
of
the
Oceans); Samudraarnavaat Adhi Samamvatsaro Ajaayata, Ahoraatraani
vidadhat Vishvashya mishato vashee/ (Days/ nights as also Years and the
concept of Time got materialized only after the waters of Oceans were
generated and Paramatma held the Universe in His full control);
Chandra masow Dhaata Yathaa purvamakalpayat, Divamcha Prithiveem
chaaantariksha mathosvah/(As in the past, Dhata (Paramatma) created
Surya Chandras, Celestial Region including Heaven, besides the Sky and
Earth).Then the devotee performing Sandhya Vandana sips water by way
of Achamanaonce again. Thereafter, the devotee is to spraywater in all
the directions as also on the self. Then, he readies himself to do
Praanaayaam and recites Pranava while proposing the seven
Vyahritis(relevant expressions of Gayatri) viz. Om Bhuh, Om Bhuvah,
Om Suvah, Om Mahah, Om Janah, Om Tapah, Om Satyam, Om tatsavatir
varenyam bhargo devasya dheermahi dhiyo yonah prachodayaat, Om
Apo Jyoti rasomritam Bharma Bhurbhuvatswarom/ simultaneously
sprinkle drops of water on ones own head. Pranayama (Control of Prana)

is performed by touching the nose by the thumb and

air must be taken in slowly through the left nostril and sent out by the right
nostril; inhalation is known as Puraka, retaining is Kumbhaka and
exhalation is Rechaka, the three tasks done by 1:3:2 ratio, completing one
Pranayama.
The Viniyogas or attributions of Gayatri / Shiro
Mantras are as follows:
Omkaarasya Brahma Rishih, Devi Gayatri Chhandah, Paramaatmaa
Devataa, Sapta Vyahriteenaam Prajaapatirrishih Gayatri ushnik anushtup
Brihati Pankti trishtup jagatyah chhandaamsya ,
Brihaspati
Varunendra
Vishvadeva
Devatah/
(PraanaayamaViniyogah)
Shiro Mantra Tatsavituriti Vishwamitra Rishih
Gayatri chaandah Savitaa Devataa Apojyotiriti Sirasah Pajapatirishi
yajuschhando BrahmagniVaayu Suryaa Devataah/
Viniyoga. After the Pranayaama Viniyoga, the devotee has to perform
Kara Nyasa and Anga Nyasa as follows:
Angushthaabhyaam Namah (Touch both the thumbs); Om Bhuh
Tarjanibhyam namah (Touch both thumbs with both fore-fingers); Om
Bhuvah Madhyamaabhyaam Namah (Touch both thumbs with both middle
fingers); Om Swaha Anaamikaabhyaam Namah (Touch the thumbs with
ring wearing finger); Om Bhur bhuvah kanishtikaabhyaam namah (Touch
the thumbs with little fingers) and Om Bhur bhuvah swah karatala
hastaabhyaam namah (Touch both the back sides of the
palms)Anganyasa:: Om Hridayaa Namah (Touch the heart with right
hand); Om Bhu Sirasey swaha (Touch the head); Om Bhuvah Shikhaya
vashat (Touch the tuft); Om Swah kavachaaya hum (Touch shoulders with
both the hands); Om Bhurbhuvaha netraa -bhyaam voushat (Touch the
eyes with respective hand-fingers); Om Bhurbhuvah swaha Astraya phat (
take the right hand behind the back and clap to rest it on left palm). After
Pranayama
as
above,
then Gayatri
Avahana
Sankalpa states:Mamopaattha Samasta duritakshaya dwara Shri
Parameswara
preetyartham
Praatah
Sandhyaamupaasishy/ or Maadhyaahnikam
Karishey/
Sandhyaamupaasishey (May I begin to worship Goddess Sandhya in the
morning/afternoon/evening by destroying all of my sins by the grace of
Parameswara). In the morning Gayatri is in the form of Tryaikshari, Veda
Maataa and Brahma Vaadini: Aaagachha varade Devi Tryaiksharey
Brahma
Vaadini,
Gayatricchandasaam
Maata
Brahmayoney
Namostutey; In the afternoon she arrives as Savitri by a vrishabha (bull)

with white robes as Rudra Vaadini: Madhyaahney Vrishabha aruudhaam

Savitreem Rudra yonim chaavaahayerudravaadineem;
Gayatri appears mounted on Garuda as Sarasvati with crimson robes as
VishnuVaadini
: Saayamtu
Garudhaarudhaam
Peetaambharasamaavitaam, Sarasvatim Vishnuyoni maahvayed Vishnu
Vaadineem/
After the Sankalpa follows
Mantra : Aapohishta mayo bhuvah, tana oorje dadhaatana/ maheranaaya
chakshase, yo vah Shiva tamo rasah/ tasya bhajayateha nah/Usiteeravah
Matarah, Tasma arangamama vah, yasya kshayaya jinvath/ Apo janaa
yahta cha nah/ Om bhurbhuva suvah/ (Aapohishtha: The Goddesses of
Water indeed; Mayo bhuvah: are the causes of granting happiness; tah
nah: Such Goddesses; Mahe Ramaaya chakshasey : are Great and
charming to view; oorje dadhaatana :provide nourishment ; sivatamo
rasah: most propitious bliss; Usitih Matara iva: like loving mothers;
Bhajayateha yasya kshayaaya: make us worthy of that bliss; Jinvatha
tasmaa vah aram gamaamah :we go in for that bliss with great eagerness;
Apo janaayata: may we be born in rebirth with pure
knowledge.
Pratah
Sandhya (Morning) Mantra Sandhya states:Suryascha ma manyuscha
manyupatayascha
manukriteebhyah/
Paapebhyo
rakshantaam/
Yadraatriya paapamakaarsham/ manasaa vaachaa hastaabhyaam/
Padhmyamudarena sisna/ Raatristadavalumpatu/ yat kimcha duritam
mayi idamaham mamaamritayanau/ Surye Jyotishi Juhomi swaha
me from sins committed due to rage and temper as also by the Sun and
the Deity of Fury apart from the wrongdoings by my mind, conversation,
limbs, stomach and sex; once such sins are excused, may the Great
Radiance of Sun God make me worthy of Salvation).By so saying, sip
water from the hollow of right palm. Madhyaahna Sandhya
Mantra : Apah punantu Prithivim Prithivi puta punatumaam, Punatu
Brahmanaspatih Brahma puta punatu maam/ Yaduchhistam abhojam
yadva
duscharitam
mama, Sarvam
punatu
maamaposatam
chapratigrahagg swaha ( Let the Deity of Water clean up the Earth, me
and my Guru who is a depository of Vedas and let Vedas sanctify me.
May the wrong food that I consumed, the questionable deeds that I did or
the dubious presents that I received from doubtful characters be all
mollified, as I propose myself to get purified by the flames of the Swaha or
Paramatma.) After this Mantra, the devotee should sip water signifying it
as a vow.
Sayamkala Sandhya

states: Agnischa ma manyuscha manyupatayascha manyu kritebhyah

Paapebhyo rakshantaam yadanha paapamakaarsham, Manasa vaachaa
hastaabhyam Padbyaam udarena sishnaa Ahastadalumpatu, yat kincha
duritam mayi idamaham maamamritayonau satye jyothishi juhomi
swaha/ ( Let all the Deities of Fire, fury and ferocity safeguard me from
their attack on me due to the unpardonable sins perpetrated by me by the
day by my mind, stomach, sex organ; may I be purified me of despicable
deeds and qualify me to proceed on the path of Moksha.
Punarmarjana
and
Marjana be
followed
with
the
Mantra
viz. Dadhikravinno akaarisham jishnorasvasya vajinah, surabhi no mukha
karat prana Aagumshi tarishat/
(May the Lord who is the Sustainer,
Administrator and Evaluator in the form of Hayagriva the Victorious and
the Seat of knowledge be worshipped to facilitate our Life without any
obstacle). This Mantra may be followed by the afore-mentioned Mantra
Aapo hi shtha while sprinkling water on the head of the devotee and
touching the feet and thereafter recite Apo janayata cha nah
thrown
round
the
head.
Arghya pradaanam: Recite the Gayatri Mantra pour
water thrice to the East in the morning, face north and pour water twice in
standing
position
and
face
west
in
sitting
posture
as
follows:
Om
Bhurbhuvassavah,
Tat
Saviturvarenyam bhargo devasya dhimahi, dhiyo yo nah prachodayaat
Praanaayama
should
be
done
there
after.
Deva Tarpana:Adityam Tapayami, Somam Tarpayami,
Angaarakam Tarpayami, Budham Tarpayami, Brihaspatim Tarpayami,
Sukram Tarpayami,Shanaischaram Tarpayami, Rahum Tarpayami, Ketu
Tarpayami// Keshavam Tarpayami, Narayanam Tarpayami, Govindam
Tarpayami, Vishnum Tarpayami, Madhusudanam Tarpayami, Trivikramam
Tarpayami, Vaamanam Tarpayami, Shridharam Tarpayami, Hrishikesham
Tarpayami,
Damodaram
Tarpayami.
Gayatri Avahaana: Omityekaaksaram Brahma, Agnirdevata Bhrahma
ityaarsham Gayatreem Chhandam Paramaatmam Swarupam, Sayujyam
viniyogam/(The unique word AUM is of Parabrahma form, Agni is Main
Devata, Brahma is related to Rishi, Gayatri is related to Chhanda,
Paramaatma is all-pervasive and the terminal point of Moksha);
varada Devi Akhsharam Brahmasammitam, Gayarimchhandasaam
Maatedam Brahma jushaswa me (May I humbly request Gayati to guide

me about Brahma); Yadannaatkurutey paapam tadhanaat pratimuchyatey,

Yadraatrikurutey paapam tadraatriyat pratimuchyateyi
committed during the day be destroyed in the day itself; let the sins done
during the night be destroyed on the same night) Sarva varney Mahadevi
Sandhya vidyey Sarasvati, Ojosi Sahosi Balamasi Bhraajosi Devaanaam
Dhaamanaamasi
Vishvamasi
Vishvaayuhu
sarvamasi
Sarvaaurabhibhuurom
,Gayatriimaavaayahayaami
Savitreemaavaahayami
Saraswateemaavaahayayami,Shriya
maavaahayaami, Balamaavaayaha yaami ( Sarva Varna! Sandhya Vidya!
Sarasvati! Maha Gayatri! You are the embodiment of Radiance, the Grip
Holder and of the Strength; the Shakti of Devatas, the Life of the World,
the Veritable Universe and the Totality! May I invoke You Omkara
Swarupa
Savitri!
May I
invoke
Chhandasas,
Rishis
and
Lakshmi!);Gayatryah Gayaree Chhandah Vishwamitra Rishih, Savitaa
Devataa, Agnirmukham, Brahma Shiro,Vishnur hridayam, Radrah
Sikhaah, Prithivi Yonih, Praanaa paana vyaanodaana samaanaa sa
praanaa
swetavarnaa
saamkhyaayana
sa
gotra
Gayatree
Chaturvimsatyaksharaa Tripadaa Shatkukshih, Panchaseershopanayaney
viniyogah (I invoke Gayatri, whose Chhanda is Gayatri, Rishi is
Vishwamitra, Agni is Face, Brahma is head,Vishnu is heart, Rudra is the
tuft, Prithi is the generator as also Gayatri with Five Praanaas viz. Praana,
Apana, Vyana, Udana and Samaana; white coloured; with the Gotra of
Rishi Samkhyayana; with twenty four Alphabet Letters; Three feet; six
bellied;
five
heads
and
the
main
deity
of
Upanayana).
Gayatri Karanyaasah: Om tatsavituh Angushthabhyaam namah, Om
varenyam
tarjanee
bhyam
namah,
Om
bhargo
Devasya
Madhyamaabhyam namah, Om Dheemahi Anamikabhyam namah, Om
Dhiyoyonah
kanishthikabhyaanamah,
and
Om
Prachodayaat
Karatalaprishthaabhyaam namah. Gaytri Anganyasah:
hridayaayanamah; Om Varenyam Sirasey Swaaha; Om Bhargo Devasya
Shikhaayavoushat; Om dheemahi kavachaayahum; Om dhiyoyonah
netratrayaaya voushat; Om prachodayaat Astraaya phat; Om
Bhurbhuvassurom
iti
dikbhandhayah.
Dhyaanam : Muktaa vidruma hema neela dhavala
cchaayair mukhyai stryakshanair yuktaamindu nibaddha ratna makutaam
tatvaartha varnaatmikaam, Gayatreem varadaa -bhayamkusa kasaa
shrubhram kapaalam gadaam shankham chakra madaara vinda
ugalaam hastairvaham teem bhajey/ (I pray to Gayatri who has five faces

with the colours of Pearl, coral, golden, blue and white; three Aksharas or
Letters, Moon-ornamented headgear, tatwas and varnaas, seated on
kusha grass mat denoting purity and also possessing Kapaalam or skull,
Gada or mace, Shankham or conchshell, chakram or wheel and two
lotuses).In the morning Gayatri is of Rigveda Swarupa as a baby Girl with
Brahma Shakti possessing four faces, seated on a soft hamsa / Swan and
with shining jewellery; in the afternoon she is called Savitri as a grown-up
youth with Rudra Shakti, three eyes, tiger skin, having Mudras of
khatvanga (cut-limbed), trishula, Aksha valaya and Abhaya/ Protective
Mudras; as mounted on a bull. In the evening, Gayatri assumes the form
of Saraswati with Vishnu Shakti wearing purple silk dress exuding black
colour as an elderly woman seated on a Garud. Visioning Devi Gayatri
according to the timings, the devotee would then commence the recitation
of Gayatri Mantra saying Mamopaattha samasta duritakshayadwara Sri
Parameswara preetyartham : Pratah Sandhya Gayatri Maha Mantra
japam karishye/ Madhyahnika Gayatri Maha Mantra Japam karishey/
Saayam
Sandhya
Maha
Mantra
japam
karishey
OM BHUHRBHUVASSAHA TAT SAVITUR VARENYAM
DEVASYA
DHEEMAHI
DHIYO

YONA

PRACHODAYAAT/

Each time, Gayatri Japa is best performed one thousand and eight times
which is reckoned as Uttama; one hundred and eight times as Madhyama
or
fifty
four
/twenty
eight
times
as
heena
/
minimum.
Gayatri
Upasthaanam:
Pranaayama and recite: Uttamey Shikhare Devi Bhumyaam parvata
murdhani,
Brahmanebhoy hyanujnaanam
gahha
devi
yathhaa
sukham/ ( Devi Gayatri, You have the clearance to stay on top of the Meru
Mountain by Brahmanas); Stuta maya varadaa Vedamataa prachodayanti
pavaney
dwijaataa,
Ayuh
Prithivyam
dravinam
Brahma
varchasam mahyam datvaa prayaatum Brahmalokam
Devi Gayatri! You are the bestower of our desires and the epitome of
Purity, Veda Rupa and of two forms; kindly bless me on Earth to provide
me
long
life,
prosperity,
Brahma
Teja!)
Surya Upasthanam (Pratahkaala): Mitrasya charshani dhritah shravo

devasya sanaasim/ Satyam chitrasravastamam Mitro janaan yaayaati

prajaanan
Mitrodaadhara
Prithvee
mutadyaam/
ranimishaabhichashte Satyaaya havyam ghritavadvidhema//
marto Astu Payaswaan yasta Aditya sikshati vratena/ Na hanyatey na
jeeyatey twoto nainama gumho Asnotyantito na dooraat
scient and supports earth, heaven and all Beings vigilantly. May I offer my
oblations of ghee to secure lasting blessings to that Supreme God as he
is the Univeral friend to sustain Dharma, to insulate us against diseases,
worldly difficulties and sins from far and near, as also to give us longevity
and
happiness.)
(Madhyahne):
Aasatyena rajasa vartamano nivesayannamritam martyam cha/
Hiranyayena Savita rathenaa devo yaati bhuvna vipasyan
all over the Universe by his golden chariot with a special eye at the World
and witnesess by the light of the souls of Gods and mortals of each one of
their activities);Mitrasya Varunasya Agneh Chakshuh Devaanaam chitram
Aneekam Jagatastasthushascha Atma Suryah Daivaa Prithiveem
Antarihsham Aa Purasthat sukram ucharat Devahitam chakshuh tat
Saradassatam
pasyama
jeevama
saradassatam
Nandaamaa
saradassatam modaamaa saradassatam Bhaavanaa Saradassatam
Shrunavaama saradassatam Prabravaamaa saradassatam Ajeetah
Saradassatam jyok cha Suryam drsey (Let Surya who is the embodiment
of Mitra, Varuna and Agnideva be empowered to dominate the soul of all
moving and non moving Beings on Earth, Heaven and Atmosphere; May
we vision and pray to him for hundred years and enjoy life for that time;
May we be blessed with fame, hear pleasant things for hundred years,
converse good words for hundred years, be victorious for hundred years
and
be
with
Sun
God
for
hundred
years.)
(Saayam

kaale)

Imam
me
Varuna
shrudhee
havamadyaa
cha
mridaya,
Tatvaamavasyuraachakey
Tatva
yaami
Brahmanaa
Vanda
maanastadaasaastey Yajamaano havirbhih Ahedamaano Varuneha
Bodhyurusagumsa maa na Ayuh pramosheeh// Yacchhiddhi te visho
yataaa pradeva Varuna vratam/ mineemasi dyavidyavi/ Yat kinchedam

Varuna daive janebhidroham manushaascharaamasi/ Acchitte yattava

dharma yuyopima maa nastamaadenaso Deva Risheeah/ Kitavaaso
yadriripurna deevi yadvaaghaa satyamuta yanna vidma/ Sarvaa taa
vishya stitireva devataa te syaama Varun priyasaah/ (Varuna Deva! Kindly
consider my request and provide me protection as I seek shelter with
Veda Mantras; do not ignore my appeal to reduce my life span. I might
have omitted my daily prayer knowingly or otherwise but do save me of
the
sin
of
negligence.
Hereafter,
I
should
be
careful).
After the Upasthana of Surya / Varuna there ought to
be Samishtyabhivandanam or collective salutation to Deities:
namah Saavitrainamah Gayatrai namah Saraswatyai namah Sarvaabhyo
devaatabhyo namo namah/ Kaamo kaarsheen manyurakaarsheen namo
namah/ (My prostration to the Deities Sandhya, Savitri, Sarasvati and all
others; do forgive my sins done under the influence of passion and
fury).
Devata Vandanam:Praachai namah, Dakshinayai namah, Praachai
namah,Urthvayai namah, Atharayai namah Antarikshayai namah,
Bhumyai
namah,
Brahmaney
namah,
Vishnavey
namah
Mrityavenamah/ (Salutationns to the Deities of East, South, West and
North as also to those in upper, lower and the Skies, to Earth, Brahma,
Vishnu and Rudra). Aakaasaat Patitam toyam Yatha gachati Saagaram,
Sarvadeva namaskarah Kesavam prati gacchati Om nanah iti//
(Just as waters from Sky descend to Oceans, all salutations reach
Keshava);
Kayenavaachaa
swabhaavaat
karomi

yadat

manaserviyairva
sakalamparasmai

buddhyaatmanaava
Naarayanayeti

Samarpayami/

(I dedicate whatever has been done by body, speech, mind and senses to
Narayana).
20 Scientific Explanation of Gaytri Mantra

A sceintific explanation was offered by modern experts about the Gayatri

Mantra: According to Astro-Physicists and Astronomers, a Sound is

produceddue to the fast movement of Earth, Planets, and Galaxy or the
Milky Way, called Akshya Ganga, with some 100,000 million Stars. The
Galaxy, the Moon and the Earth-all revolving around the Sun-each moving
on their own axis at a mind boggling velocity of 20,000 miles per second,
produce the Sound and the Sages named the Super Sound
Sum of the Gayatri Mantra states: The Earth (*Bhur), the Planets
(*Bhuvaha), and the Galaxy (* Swaha) are rotating on their own axis at a
great velocity as the Sound OM, which is the Formless Entity. The total
Kinetic Energy genrated by these movements balance the over-all energy
consumption of Cosmos and this is named the Pranava or the Body
Energy ie Mass of Galaxies multiplied by two: Mass x Velocity x 2. That
Supreme Entity (God) who manifests in the Form of Utmost Radiance
(The San or Savitur) is indeed worthy of surrender (Varenyam). One
should meditate (Dheemahi) upon the Light (Bhargo) of that Entity
(Devasya) and perform the chanting of OM. May He(Yo) guide in the right
Direction (Prachodayat) our (nah) Intellect (dhiyo)!]]

NOTE: The above are the Two Versions of Sandhya Vandana Vidhi
followed by Scientific Expanation of Gayatri Mantra. The
Dharma Sindu is continued further.

Brahmachari Dharmas: Tatra Sandhyaatrayam agniparicharanam

bhaiksham cha nityam, Tatraagni kaaryam praatah Saayamcha/ Tatra
palaasha khadiraashwattha shami samidhah shreshthaastadalaabherka
vetasaanaam/ Bhavadcchaabda purvikaa bhikhaa Vipraanaam saacha
vipra griheshvewa, Aapaadi Shudra griheshu Aamaannam griheeyaat/
Asya Brahma Yagnopi nithyah, Saa chopaajkaranaat poorvam /
Sandhya, Agni Paricharya and Bhiksaatana are regular duties. Agni Karya
is required to be done possibly once in the morning and again in the
evening or atleast in the evening properly. Samidhas or twigs of the
palasha, khad ira, ashwattha, and shami vrikshaas are the best; failing
which Arka or Vetasa samidhas are alternatives. Brahmanas should also
perform Bhikshaatana by clearly uttering the words of Bhavati
Bhikshaam dadaatu that too among the Brahmana grihas only, although
raw rice among other residences too are acceptable. Yagna Karya is a

regular duty of a Brahmana after performing Upakarma.) The left-over

food of the Guru, or of elder brother or father might be eaten by a
Brahmachaari. Day time sleep, application of kaajala on the eyes, paada
rakshaas, Chhatra or sleeping on cots are forbidden acts. Taabula
Bhakshana, Abhhyanjana snaana or oil baths and eating in glass plates
are prohibited to Brahma chaaris, Yatis and widows. Consumption of
honey, impure ( Ashoucha) food, Shraadhaanna is also debarred.
Mekhala-Danda-Yagnopaveeta- Koupeena-Kati Sutra are to be worn on
the body of Brahmachari always and if any of these items are misplaced
or torn, they must be replaced forthwith after discarding the earlier ones in
running water flows. Referrring to the aforementioned Yagnopa -veeta
Prayaschitthas, the following be also noted: If the Sacred Thread slips
down ones body by mistake, there must be four Ajyaahutis in the
Grihaagni
or
otherwise
by
reciting
the
Mantras
ofManojjoti and Vraatapatibhischa/ In case the Sandhyaagni Kaaryaas
are deficient, then the Japa ofMaanastoke Mantra hundred times. If there
is a lacking of Bhiksha then the Japa of this Mantra be done eight
hundred times twice over
and resort to Punarupanayana.
Alternatively, Tam Vodhiya Japenmantram Laksham chaiva Shivaalaye,
Brahma chaari Swadharmaeshu nuunamchet purnametitat/
Brahmachaari concerned should perform a lakh Japaas of
Mantrain a Shivaalaya) After his Upakarma, he should recite the Mantra,
execute Vishnu and other Devas and thentake up Vedaadhyana. This
Mantra is also recited at the time of Aksharaarambha and Vidyaarambha
also. In fact in the earlier Yugas even Brahmacharinis were required to
recite this Mantra after Upakarma and at Vedaarambha :
Streenaam Yugantarey mounji bandho Vdaayhayanmam chaasiit, Kali
Yugetu
naitadwayam
Atah Streenaam
Vedoccharaadou
Doshah/ (Brahmanis in Kali Yuga are forbidden to have the Samskaraas
of Upanayana and Upakarma and as such are barred from Vedoccharana
is a sin). Anadhyaaya -Adhyayana Dharmas: In Kali Yuga, the
Andhyaaya or those days when Vedaadhyana is forbidden are the
Pratipaada Tithis of any month, two Ashtamis, two Chaturdashis, Purnima
and Darsha Tithis, Uttaraayana and Dkakshinaayana, and all the
Sankranti days and the Surya and Chandra Grahanas. Excepting these
days, Veda Shastraadikaas are required to be read, recited, analysed and
cogitated upon about their meaning and even the Goodaardha or Inner
import.The Pradosha time of Chaturthi etc.tithis are supposed to be
extremely significant for Anadhyaana. However, Vedanga, Ithihasa,
Purana and other Shastras are exempted from the forbidden days of

Andhyaya. Also, in the context of observing Nitya Karmas, Japas and

Kamya Karmas/ Vratas, Yagna Karyas, Veda Parayanas, and
Vedopadeshas, Anadhyaa is not applicable. As regards, Anadhyana
Dharmas, it is necessary to touch the feet of Guru at the time of
commencing
and
terminating
Veda
Pathana.
Also
before
Pranavocchaarana and after it, Bhumi sparshana or touching Earth is
required to bedone. Vedaadhyayana is permitted in the nights prathama
Yaama as also the last. During the middle Yaamas, one should sleep to
attain Brahmatwa. Also, no Brahmana could ever curse or entertain any
trace of thought to the parents and Guru at any point of time; this has to
be strictly observed by way of Manasaa-Vaachaa-Karmana dictum;
indeed the goodness one might reap in the Veda pathana or for that
matter any Adhyayana would be negated.Samaavartana:
Samavartana basically means taking Snaana after securing the blessing
and instruction of Guru; hence the origin of the word
done after providing compensations to the Guru in the form of Bhumi,
Gold, Cow, horse, umbrella, foot wear, minumum three Vastras,
foodgrains and vegetables. It is said that each Akshara or Alphabet learnt
from Guru needs to be paid for by way of redemption of indebtedness to
the Guru. A Snaatak is considered so in three ways: Vidya Snaataka,
Vrata Snaataka and Paripurna Snaataka. A student who learns from his
Guru in a Gurukula by twelve years is a Vidya Snataka; he who assumes
the Upanayana Diksha, Savitri Vrata Diksha and Vedadhyayana for twelve
years is a Vidya-Vrata Dikshobhaya Snaataka; finally a person who not
only spends far more than twelve years with his Guru
Vratas, Sandyhagni Karayas, Bhikshaatanaadi Brahma charyaacharana,
Sarva Srotriyaacharana, and Vivahaadi Grihasta Dharmaanucharana like
Ritu kaala Bharyaa gamana, and observance of sarva grihastadharmaas
is a Sampurna Snaataka. Samaavartana Kaala Nirnaya:
a post-Upanayana Kaala Karya; this needs to be therefore forbidden on
Anadhyaaya-Pradosha Kaala, Mangal Shani Vaaraas, Dakshinaayanaand Pousha-Ashaadhas. Thus apart from the Riktaatraya, PurnimaAmavasya-Pratipaada Tithis, last three Tithis of Shukla Paksha, the
complete KrishnaPaksha, Guru-Shukraastamadaadi kaalaas, Dinaksahya
Bhadra Vyatipaata doshas etc, the kaala Nirnaya is to be made on any
other Shubha Kaalaas are propitious for the Samvartana Kaala. To
execute the Samaavartanaadhikaara Pradhaana Homa, the Shubha
Nakshatras are Pushya, Punarvasu, Mrigaseerha, Revati, Hasta,
Anuradha, Uttara, Uttaraashaadha, Uttaraabhadra, Rohini, Shravana,
Vishakha, Chitra and Jyeshtha. Then the Sankalpa has to be made by the

Brahmachaari as follows: Mama Brahmacharya lopa janita Sambhaavita

Sakala Dosha Parihaara dwaaraa Samaavartanaadhikaara praaptyaa
Shri
Parameshwara
preetyartham
Aajya
homa
purvakam
Krucchatrayamaacharishye/ After the Sankalpa since Kuucchaatraya
Vrata is being initiated, Agni Pratishtha be done and after
Aajyena, Four Ajyaahutis be done mainly to Agni-Vaayu and Surya ,
besides one Aajya each to Agni-Prithivi and Maha Devata; Vaya-Antarisha
and Maha Devata; Aditya-Dyuevata/ Ashwini Kumaras; ChandraNakshatra- Dikpalaka and Maha Devata ; and
of Agnim Dwirvibhaavasum Shata Kratum Vasum Agnim Vaayum Suryam
Prajaapatim/ The finale Mantraayukta Ajyaas be executed as per the
Procedure and Prayaschitta Prayoga be completed before the
Samavartana Sankalpa be made by the Brahmachari Vatu himself
addressing the Parents if aliveand perform Naandi Shraadha before the
Snataka Vrata. The dos and donts of the Snataka Vrataas includethe
following: There should be no Snaana without Shastra Vidhi kaarana; no
sleep in nudity excepting Stree sangama kaala; no running and jumping in
rains; no mounting of trees; no getting into water wells; no swimming
across rivers or water-bodies by hands; no act tending to risk in general
and so on. Besides the must-dos include Nitya Yagnopaveeta dharana;
Nitya dharana of Jalayuka kamadalu, Chhatra; Shira Vastra; paada
raksha , Suvarna Kundala, Dharbha Mushti, Nityaadhyana-parata;
Anaacharana of eka bhojana and eka paatra with Bharya; Nitya Bhojana
to three or five Vipraas and Atithi Seva overnight.The Brahma chaari
would resolve as follows: Shuklaambara dharassaam Sugandhi Priya
darshana ssyaam, Vibhave sati Jeernavaasaa malavadwaasaascha na
shyaam, Raktam Vaasah shareera -peedaavaham vaa vastram
dharayishye/ (I shall wear clean, white and scented robes with good
smell; with the aquisition of some wealth I shal discard uncouth and torn
clothes; shall not wear red clothes as they disturb my mental peace);
except those of my Gurus I shall never wear others clothes, jevellery and
maalas; shall never wear others yagnopaveetas and footwear; shall
never see the shadow in water; shall not teach to the unworthy about
gyan, dharma, vrata as these indeed are worthy of Upadesha; shall not
offer my Ucchishta Bhojan nor the remainder of homa sesha prasaada
a low class person even a house maid or male helper; shall never stand in
well water and perform Aachamana as there might be a blemish while
doing so in running water; shall not perform Aachamana by the water
brought by another person; shall never try to clean one foot with another
foot of my own; shall never move about with a hidden head in the day

time; shall never take my food or greet another person with my footwear
on; shall never draw or drag a chair or bench with my feet; shall try to
perform only that many Vratas which I could perform properly; in case
deficiencies are noticed in the conduct of Vratas that I perform, I shall
observe Upavasa one day but is the deficiencies occur to my wanton
negligence then I shlaa observe Upavasa for three days; and shall
provide food for atleast three Brahmanas at each of my own meal).
21 VIVAHA PRAKARANA

TRITEEYA PARICCHEDA ( UTTARAARTHA)

V I V A H A P R A K AR A N A

Graha Maitri (Compatibility of Planets) : Udvahetu Dwijo Bharyaam

Savarnaam Lakshanaityu -taam, Avyangaangeem Soumya naamneem
Mrudvangeem cha Manoharaam/ (A Dwija needs to wed a woman of ones own
Varna with auspicious name , attractive features, delicate physique, thoughtful
mind and even temperament.) The woman of such ideal characteristics should
be selected on considerations of the past family background
generations but also on the deliberations of Nakshatra- Graha reflections of the
Kanya. Briefly stated are the Adhipatis of the Twelve Rashis in which the Kanyas
birth occurred; In Mesha Rashi Mangal is the Head; Vrishabha-Shukra, Mithun
-Budha, Karkataka-Chandra, Simha-Surya, Kanya-Budha, Tula-Shukra,
Vrischika-Mangala, Dhanush-Brihaspati, Makara-Shanaischara, KumbhaShanaischara and Meena-Brihaspati. Now regarding the considerations of
Shatru-Mitras: To Surya, Brihaspati, Mangala and Chandra are Mitras/ friends;
Shani and Shukra are Shatrus or Opponents but Budha is neutral; To Chandra,
Surya and Budha are Mitras while Mangala-Brihaspati, Shukra and Shani are
neutral and not Shatrus to Chandra; To Mangala, Budha is Shatru while Surya ,
Brihaspati and Chandra are Mitras, and Shani and Shukra are neutral. To Budha,
Surya and Shukra are Mitras but Chandra is Shatru
Brihaspati are neutral. To Brihaspati, Surya, Mangal and Chandra are Mitras but
Shukra and Budha are Shatrus while Shani is neutral. To Shukra, Shani and
Budhas are Mitras but Surya and Chandra are Shatrus while Mangala and
Brihaspati are neutral. To Shani, Shukra and Budha are Mitras but Mangal,

Surya and Chandra are Shatrus while Brihaspati is neutral.

Vara-Vadhus Rashis are the same and thus also the Adhipatis, then it is stated
that both of them enjoy the maximum of Five Gunas or Features but if the Rashi
Patis possess enemity or neutrality then they are stated to possess Four Gunas;
in the event of neutrality then the couple possess three Gunas and if they
nuetralise enemity and friendship they have one Guna out of Five. Indeed if both
are opponents to each other, their compatibility is negative and misplaced as
they suffer Agunatwa. Gana Vichara: Persons born with the Nakshatras of
Purvaphalguni, Purvaashaadha and Purvaabhadra, Uttara, Uttaraashadha and
Uttaraabhadra, Bharani, Rogini and Ardra are known as Manushya Ganas.
Those born in the Stars of Hasta, Revati, Punarvasu, Pushya, Sswati,
Mrigasirsha, Shravana, Ashwini and Anurtadha are called Devba Ganas. The
rest of the Nakshatras viz. Krittika, Asresha, Magha, Chitra, Vishakha, Jyeshtha,
Moola Dhanishtha and Shatabhishak are of Rakshasa Ganas. If the couple
under reference for compatability have the similar Star Groups the the marriage
on the count of Gunas is stated to be ideal and auspicious;
Deva and Manushya Ganas is of medium compatibility but Deva Rakshasa
Ganas are avoidable as they are mutually quarrelsome to the verge of being
enemies. Equally adverse are from Rakshasa-Manushya Guna types of
weddings and they are too preventable. Thus there would be perfect
enjoying six of six Gunas if the couple are of the similar
of Vara Vadhus of Deva Manushya too yields six Gunas; the mix of Manushya
Deva Ganas of Vara-Kanyas results in Five Gunas; Vara Rakshasa and Kanya
Deva Gana gives one Guna and both Vara and adhu are of Rakshasa Gunas
then there is no Guna and the wedding would be a failure
course. Rashi Kutam: If the Janma rashis of the Vahu and Vara are in the
second and twelfth Rashis ie. Vrishabha and Meena, then the couple would
suffer from poverty; in the ninth and fifth Rashis ie Ninth and Fifth Rashis
ie.Dhanush and Simha then the couple would be childless; the seeventh, third,
eleventh , fourth and Tenth Rashis, their family life would be of happiness and
fulfillment. In case the birth Star is in different Paadaasthen it would be
auspicious. If there is the same Raashi, then the wedlock would be highly
propitious. Rashi differences do not have any impact on the union. Difference of
Nakshatra and similarity of Rashis leads to happy results and in such context
there is no need to assess Nadi-Gana and so on. But in terms of
proposals of Shashtaashtakaas or the sixth and eighth
terms of Dwi-dwaadasaha Rashis or the second and the twelfth ones, the
results might be of medium nature. The rest of Rashis are worthy of
consideration. In terms of Rashi-kuta , one could assess for seven
background of Graha Maitri or Planetary compatibility, while in case of Dushta

Kuta the assessement would be of four Gunas if Graha Maitri permits.

Padaikyatha or identity of Paadaas yields no Gunas.
Nakshatras viz. Ashwini, Ardra, Punarvasu, Uttara, Hasta, Jyeshtha, Moola,
Shatabhishak, and Purvaabhaadra constitute Prathama Naadi; Bharani,
Mrigaseersha, Pushya, Purva Phalguni , Chitra, Anuradha, Purvaashaadha,
Dhanishtha and Uttara- bhadra form the Madhyama Naadi and Krittika, Rohini,
Asresha, Magha, Swaati,Vishakha, Uttaraashaadha, Shravana and Revati are in
the Charama Nadi or in th Last category.If both the Vadhu Varas have the same
Naadi, then the result could even by Mrityu! Difference in Naadis enjoys the
maximum of eight Gunas. Vadhu Lakshanaas: Yagnyavalkya Rishi stated that a
bride
should
possess
the
following
features:
Kantaamasapindaam yaviyasim, Arogineem Bhratrumatimasamaaraasha
gotrajaam/ ( She should not have been wedded in the past, should be free from
incurable diseases, should have fraternal or friendly attributes, and should not be
of the same Gothra and Pravara; in other words she should not have
Purushaantara Sambandha which is seven folded viz. Manodatta or already
dedicated to another male by way of mind; Vaachaadataa or overcome by his
skills of speech; Agni Pradakshina; who took the traditional Saptapadis or Seven
Steps around Agni as a significant part of the Traditional Wedding; sexual
contact; Garbhini already; and given birth to a child.
Nirnaya: Sapindas are defined as those whose Pinda daana is done together or
whose Moola Purusha is the same as distinguished from Asapindas. In the
context of Pinda pradaana, this act is performed to three generations only ie.
Pita, Pitamaha and Prapitamaha or Maata, Matamahi and Pramatamahi; beyond
these three generations and the fourth generation elders are not eligible for
Pinda Pradaana but upto the Sapta Purusha or the seventh generation person
is eligible for Pinda lepa kanaasor morsels/ left overs of the Pinda sesha. In
other words, in the case of the Vara or the bridegroom-would be,
generation ancestor is the Moola Purusha and is the Sapinda / lepa kana
bhaksha and should on this analysis be forbidden for a marriage with a girl
whose ancestry is pegged or counted at the fifth generation level only of the
Vadhu; the reason for the seventh generation on the boys side and the fifth
generation on the brides side is explained since the Pitru dwaara Sambandha or
the relationship on the Paternal Side is determined by the seventh generation
Moola Purusha who is of Vishnvaamsha while in the wifes side the Moola Stree
happens to be Devi Gauri. Hence the relationship of the Paternal sides seventh
generation and the brides fifth generation of the maternal side are forbidden
a wedlock. This has been explained as follows:Panchamey Saptamey chaiva
yeshaam Vaivaahiki kriya, Kriyaaparaa Apahitey Patitaa Shudrataam gataah,
Saptamaatpanchamaaddhheeman
yah
Kanyaa
mudwaheddwijah,

Gurutalpeena vignayessa gotraam chaiva mudvahan/

fundamental Rule, there have been several exceptions with passage of times
and as per Desha- Kula-Vamsha- Grama- Aachaaraas; Manu Vachana
states: Paitrushva
seyeem
bhagineem
Swastreeyaam
Maaturevacha,
Etaastistrustu bharyaardhey nopayaccheta buddhimaan/
marry off paternal aunts daughter, mothers brothers daughter and mothers
sisters daughter) but wedding mothers brothers daughter has now become a
practice!
Like-wise
exceptions
are
permitted
in
many
cases.
Gotra / Pravara Lakshanas and broad classifications:
Progeny of Sapta Rishis viz. Vishwamitra, Jamadagni, Bharadwaja, Gautama,
Atri, Vasishtha, Kasyapa plus of Agastya is known as Gotra. But keeping in view
the saying: Gotraanaantu Sahasraani Prayutaayarbudaani- cha/
countless. But major ones are classified in forty nine categories based on the
availability of Pravaraas. Similar Gotras and Pravaras are considered as
deterrents some times. But there are instances of dis-similarity as
be Eka Pravara Saamya, or Dwi Pravara Samya too. However the General
Ruling is only against the application of Eka Gotra but not so in Eka Pravara.
Now the forty nine Gotras are as below:Bhrigu Ganaas are seven viz. Vatsa,
Bida, Aashtimshena, Vaatsyaa, Vatsapurodhisa, Baijamathita, Yaska, Mitreyava,
Vainya, and Shunakaas; Angirasa Ganaas are seventeen viz.Aayasya,
Shaaraddhata, Koumanda, Deergha Tamasa, Karenupaalaya, Vaama Deva,
Aoushnasa,
Rahugana,
Soma
raajaka,
Bruhadyuktha,
Utathya,
Raaghuva; Atri Ganaas are six viz. Atreya, Gavishthara, Vaakbhuktaka,
Mudgala, Atithaya and Vaamarathya; Sumangala, Beejavaapa, Dhananjaya,
Baleya; Vishwamitra Ganaas are ten viz. Kushika, Lohita, Roukshaka,
Kaamakaayana, Aja, Kataa, Dhananjaya, Aghamarshana, Purana annd
Indrakoushika.; Kashyapa ganaas are three viz. Nidhruva, Rebha and
Shandilya; Vasishtha Ganaas are four viz.Vasishthaas, Kuninus, Upamanyus
and Parasharas and Agastya Ganas are four viz. Idhmavaaha, Saambhavaaha,
Somavaaha,Yagnavaaha, Darbhavaaha, Agastya, Purnimaasa, Himodaka, and
Paanika. It is possible there might be many more than this number. It is also
stated that Bhrigu Ganas are only seven since Vatsa and Bida Ganas were
merged into Jaamadagya ganas. In Vatsa Ganaas, there are some hundred two
plus differences noticed including Markandeyas and Maandokaas. Their Pravara
Rishis are five viz. Bhargava, Chyaavana, Aapnavaana, Auorva and
Jaamadagnya. As regards, Angirasa Ganas, there are three kinds viz. Goutama,
Bhradwaja, Kevala Rishis. Gautama-Angirasas have ten Ganas. Among
Bharadwaajas and their four major Shakhaas ie. Bharadwaajas, Gargas, Rishis
and Kapis, Vivahas are dis approved. Bharadwaaja gotra bhedas are over

hundred sixty. Kevala- Angirasaas are six-folded viz. Haritasaas, Kutsas,

Kanwas, Radhitaras, Vishnu Vriddhaas and Mudgalaas. Haarita Gotra bhedaas
are as many as twenty two. Their Pravaraas are Angirasa-AmbarishaYouvanaashva. For Kutsas the Pravara is Angirasa-Mandhata-Koutsa and so
forth for the rest of the Rishis as afore mentioned. Haritasa-Kutsa Gotra Vivahas
are forbidden. Atri Gotra bhedas are more than ninety four and here again
among theAtri Ganas inter-Gotra weddings are not allowed since their Gotras
and Pravara are invariably identical. Coming to Vishwamitra Ganaas, they are
ten in number viz. Kushikaas, Lohitaas, Roukshakaas, Kamakayanas, Ajas,
Katis, Dhananjayas, Aghamarshanas, Puranas, and Indra Koushikaas.
Kashyapas are of three types: Nidhravas, Rebhas, and Sandilaas. Mutual
weddings are forbidden in their cases also.

Bhrigu

Ganas:

Vatsa: These have three alternative Pravasas viz: Bhargava-ChyaavanaAapavaana-Ourva-Jaamdagnya

or Bhargava- Ourva-Jaamadagnya
or
BhargavaChyaavana-Apnavaana
Bida: Bhargava-Chyavana-Aapnavaana-Ourva-Vaida or Bhargava-OurvaJamadgnya
Aarshtimshena: Bhargava-Chyaavana-AapnavaanaAarshtimshena-Anupa
or
Bhargava-AarshtimshenaAnupa
Vaatsya:
Bhargava-ChyaavanaAapnavaana
Vatsapurodhasa: Bhargava-Chyavana-Aapnavaana-Vaatsya-Pourodhasa
Baijamathita: Bhargava-Chyaavana-AapnavaanaBaija-Mathita
Vaitahavya-Saavetasa
Mitreyava: Bhargava-Vaadhyashwa-Daivodaasa
or
Bhargava-Chyavana-Daivodaasa
Vainya:

Bhargava-Vainya-

Paartha
Shounaka: Three Pravaras viz. Shounaka or Gaartsamada or BhargavaGaartsamada
or
Bhrgava-Shounhotra.
Vedavishwa

Jyotisha:

Bhargava-Veda

Vaishwa-

Jyotisha
Shaathara-Maathara

Shaatharaamathara: Bhargava(Note: Excepting Yatstaka, inter-marriages are allowed)

Aangirasa:
Ayasya:
Angirasa-AayasyaGoutama
Shaaraddhata:
Angirasa-GoutamaSharadhata
Angirasa-Aotathya-Kaakshivata- Goutama-Koumanda or Angirasa- AoutathyaGoutama-Aoujisha-Kaakshivata
or
Angirasa-AouthyaKaakshivata
Angirasa-Aouthya-Kaakshivata-Goutama-Dirgha
Tamasa
or
AngirasaAouthyaDirgha
Tamasa
Karenupaalaya:AngirasaGautama-Karenupaalaya
Vaamadeva: Angirasa-Vaamadeya- Goutama or Angirasa- VaamadevaBarhadyukta
Aoushanasa:
AngirasaGoutamaAoushnasa
Angirasa-RaahuganaGouytama
Somaraajaka:
AngirasSomarajyaGoutama
Angirasa-Bruhudhyuta-Goutama
Uthyaa:
Angirasa-AouthyaGoutama
Raaghuva:
AngirasaRaghuva-Goutama
(Note:
Inter-Gotra
marriages
not
allowed
)

Bharadwaaja:
Bharadwaaja:
Angirasa-BarhaspatyaBharawaaja
Angirasa-Barhaspatya-Bhardwaja-Shounya-Gaargya
or
Angirasa-ShounyaGargya
or
BharadwajaGargyaShounya
Ruksha:
Angirasa-BarhaspatyaBharadwaja-VaandanaMaatavachasa
Kapaya:
Angirasa-

Saamahavya-Aourukshaya
Aourukshaya
Vara-Ammabhuva
marriages

or
Angirasa-AamahavyaAtmabhuva: Angirasa-Bharadwaaja-Barhaspatyanot

allowed)

Kevalaangirasa:
Harithasa: Angirasa-Ambarisha-Youvanaashwa ; In place
Haritasa
Gotras
use
Mandhata
too.
Kutsa:
AngirasaMandhaatruKoutsa
Kanwa: Angirasa- Aajameedha-Kanva or Angirasa- GhouraKanwa
Ratheetara: Angirasa-Vairupa- Rathitara
or
Angirasa-Vairupa-Parshwadashwa
or
Ashtaadamshtra-ParshwadashVairupa
shnu
vriddha:AngirasaPourukutsthyaTraasadaswa
Angirasa- Bhaamyashwa- Moudugalya or Angeras-Taarksya-Mougulya.
Note: in this case Paraspara Vivahas are allowed
except
in
Haridasa
and
Kutsa.
Atri:
Atreya:
AtreyaAarchanaanasaShyavaashwa
Gavishthara:Atreya-Aarchanaanasa-Gavishthara
or
Atreya-GavishtharaPourvaathita
Vaakbhuktaka:
AtreyaArchanaanasaSavaakbhuktaka
Archanaanas-Pourvaathita
Atithaya:
Atreya-Archaanasa-Atitha
/
Gavishthara
Vaarathha:
As
above
(Note: Neither among themselves nor with Vasishta-Vishwamitra Ganas,
marriages
are
allowed.)
Kashyapa:

Nidhruva:

Kaashyapa-Avatsaara

-Naidhruva-Shandilya
Raibhya:

Raibhya
KaashyapaDevala
(Note:

Avatsaara-Shandilya
Inter-Gotra

or

Vivahas

Kaashyapa-Asita-

are

not

allowed.)

Vasishtha:
Vasishtha:
Aabharadvasu
VasishthaKoundinya
Vasishtha-IndrapramadaIndrapramada
Parasharya
(Note:

Vasishtha-

IndrapramadaMaitravaruna-

Aabharadvasu
Parashara:

Paraspara

or

Vivahas

Vasishtha-AabharadvasuVasishtha-Shaaktyaare

disallowed.)

Agastya:
Idhmavaaha:

Agastya-

Daadharyachyuta-Sambhavaaha
Somavaaha:
Somavaaha
Agastya-DaadharyachyutaYagnavaaha
Daadharyachyuta-Darbhavaaha
Saaravaaha:
Saaravaaha
Agastya-Maahendra-Maayobhava
Purnaamaasa:
Paarana
Agastya-Haimavarchi-Haimodaka
Painayaka-Paanika

Daadharyachyuta-Idhmavaaha
Sambhavaaha:
AgastyaAgastya-Daadharyachyuta-

Agastya-DaadharyachyutaAgastya-

Pournomaasa-

Note: No weddings in view of Sagotrata and Sa Pravatwa. Further, marriages are

not possible between the Gotras of Bhardwaja and Vishwamitra, Kashyapa and
Vasishtha, Vasishtha and Atri,
Atri and Vishwamitra and so on.
Sagotra Kanyaa Vivaha Prayaschitta: In the event of wedding between
Sagotraas and Sa Pravara either out of ignorance or with full knowledge, the
least that has to be done to leave that bride and perform Chandrayana
Prayaschitta. If this fact was already known before the wedding then the
Prayaschitta be doubled. Even the bride has to observe half of the Prayaschitta.
Details of Chandrayana Vrata Vidhi have been mentioned in the foregoing
pages. Abandoning the wife on this count of Sagotra-Sapravara is not so much in
terms of the observance of house hold duties as to forsake her for performing
Punya Karyas including sleeping together and begetting children unless the
Prayaschittha is duly executed. After the Prayaschitta, there has to be separation
of bed and the outcomes for six years. In the even of non observance in this
manner, the progeny and the partners in wedlock are stated to assume
Chandalatwa which occurs on three counts; Yama Smriti is quoted to state that
there were three kinds of Chandalaas viz. those who assume Sanyasa formally,
then reverts back to Garhastya, and beget children
Some Vivaha Nishedhaas: Prayudwaaha or exchanges of Vivahas by way of
giving ones son in wedding to elses daughter and
avoided unless due exreme economic and such other compulsions
married life of either or both the parties concerned
progeny might miss health, longevity and fulfillment. Also two weddings by a
couple without gap of at least a year is preventable unless inevitable. In the case
of an unfortunate death of a married daughter precipitating another marriage of
the deceased with her younger sister with the same son-in-law has been a
common practice in the days of yore or even now. Similarly the son-in- law
concerned seeking to marry elsewhere even within a reasonable time of atleast a
year would be a sign of curse and eventual misfortune. Again Samana
Sanskaraas like Upanayana or Vivaha or even the earlier ones to brothers of the
same parentage must not be performed within a year or so. Half way through the
construction of a house and performance of a Vivaha in the family are also
avoidable. Any wedding in the family of a nephew or niece or son or daughter
must necessarily have a gap of minimum six months. In oher words, three
Auspicious Karyas in the same family should have a gap os six months. Much
less that three Agni Karyas or Shubha Karyas like Upanmayana or wedding must
be spaced by at least three months. Again there must be a gap of six
between Sons wedding and that of the daughter. Also, do not perform bigger
Shubha karya and then a small one on the same Mandapa since the Mandapa

size and significance of the former function would be appropriate but not so with
the smaller function. However necessary functions though smaller and inevitable
like Naimittika Shantis and Garbha daanas be performed as they are time bound,
but
Griha
Praveshas,
Vratodyaapanas
etc
could
be
perhaps
postponed. Nirbhandha Parishkaara: The normal Ruling is that Samaana
samskaaraas should not be accomplished to two brothers in a family, much less
like Vivahas without a gap of a year or so. But in case of necessity or
requirement, this Nirbhandhana could be waived by Dina Bheda, Mandapa
Bheda, Kartru Bheda, and if possible Lagna bheda. However, for step children
the basic requirement itself is a gap of six months.
unfortunate eventuality of death of a Sagotra Tripurusha or Sagotra Tripurushi
either on the Vara or Vadhus side after Vivaha-Lagna Nirnaya there would
naturally be a Dosha as one needs to take views
Vaidika and Loukika view point ie Theoretical and Practical manner. There is
Vaagdaana Rupa Vidhi and another is Tithi Lagna Nischaya-Tambula
Pradaana Vidhi. One has to take into account the Sagotra
Vadhus parents, Grand parents and unwed aunt, while Sagotra Tripurushas on
the Varus side are his Parents, Grand parents, brother/ sister in law who are all
Sapindikas and the rest are called the Para Tri Purushaas.If
more, the possibility is that they are aged or in advance stage if sickness and
the wedding be postponed and Shanti Karya be performed
and Ashuchi. If both the parents are gone, then the wedding bev abandoned.
The Ashuchi in the event of the fathers death is for one year, for mother it is for
six months; if it is a brother or his son or any other Sapindakas then the Ashuchi
is for a month. If fathers brother or grand father or grand mother or Unmarried
Sister died then also the waiting period is one month etc.
terms of waiting time is over, then revival of the wedding proposal be done and
after prerforming Vinayaka Shanti, Shri Puja and other required Shantis, the
wedding be duly accomplished. In this context,
performed by organising hundred and eight Tilaajya Homaas with the Mantras
viz. Shriye Jaata addressed to Shri Devi, Idam Vishnu
Vishnu, Triambakam Yajaamahe Mantra to Rudra and
Yama Dharma Raja. At the end of the Tilaajya Homa,
recited: Om Bhuh Swaahaa Mrityur nashyataam Snushaayai Sukham
Vardhataam Swaaha/ Then there should be Go daanaas.
Vivaha: Before Upanayana and Vivahaas, one should take the precaution that
during the Shubha Karyaas starting from Naandi Shraadha Puja upto Mandapo
-dvasana, no predictable clashes of ensuing dates should intervene like
Maatru Shraddha Tithis, Darsha Shraddhas, Maasa Sankranti Manvadi
Shraddha / Tarpanas. It is stated that Nanndi Puja be performed upto ten days

before the Vivaha: Eka vimshatyahrayagne Vivahey Dasha Vaasaraah,

Trishatchoulopanayaney Naadi Shraadhaam vidheeyatey/
performed within twenty one days before Yangaas,within ten days before Vivaha,
three days for Choula Karma and within six days before Upanayana. Once Nandi
Shraddha is performed, Vivahas would be free from Jaata marana Mrita
-ashoucha etc. This is in view of the Ruling: Vivaha Vrata Yagneshu Shraaddhey
Homaarchaney Japey, Aarabdhey Sutakam nasyaadanaarabdetu sutakam/
Prarambho varanam yagney sankalpo vratasatrayoh, Naandimukham
Vivaahaadou Shraadhey paaka parikriyaa/ ( In the context of Vivaha, Vrata,
Yagnya, Shraaddha, Homa, Pujana and Japa, no Sutaka could affect once
these Karyas are in progress; the commencement of Yagna occurs with Varana,
Vrataadis are intiated with Sankalpa, and Vivahaadi like Upanayana are initiated
by Naandi Shraaddha once Paaka Parikrya Prokshana or the formal offering of
the cooked Prashada.). Thus after Naandi Shraaddh is accomplished, one could
safely take the Bhojana of the Vivaha even if the Aashoucha occurs.
dosha sutaka nirnaya: It is highly essential to ensure that the bride should be
free from the apprehension of the occurrence of menses period any where in the
vicinity of the wedding programs. If this does happen unfortunately, the parents
and the brothers of the bride would be adveresly affected with the risk of
misfortune and Naraka Paata. The Kanya and the husband might become
infertile . Re-eligibility of marriage after the menses period of the Kanya would be
restored by the Kanyaa Data on Go daana and Brahmana Bhojanas. On her
part, the Kanya has to observe a days Upavasa and after breaking the fast by
Go-Ksheera performm Ratna Bhushana Daana for revalidating her eligibility to
wed. The Bride groom on his part might also perform Klushmanda Mantra Homa.
In the event of the occurrence of menses of the Vadhu during the course of the
Vivaha, then she should be given bath at once and a Prayaschitta Homa be
performed by chanting Unjaana Taittireeya Mantras.
Varaas: Mukhyam Guru Balam Vadhwaa Varasyeshtam Raverbalam/
Bala is significant to the Bride and Ravi Bala is essential to the Bride Groom. The
Second, Five, Seven and Eleven Places of the Lagna is propitious to the Kanya.
The third , sixth and tenth Places from Lagna are of medium value provided Guru
is appeased by way of Shanti; but the fourth, eighth and twelfth positions of Guru
would be negative. However the fourth Place is passable subject to Puja-Homas
which should be doubled in the Twelfth Placement and be twice
Eighth Position from Guru. As far as the Bridegroom is concerened in his Birth
Chart, the third, sixh and eleventh Sthaanaas are good from the stand point of
Surya. In other cases Graha Makha Puja would yield good results. As per
Dharma Sindhu, Janmato garbhato vaa panchama varsha prabhtuti Ashtama
varsha paryantam Kanyaa Vivaahey Uchitah Kaalah, Shadvarshottharam

Varsha dwayam Prashastarah/Shadvarga madhyenodwaahyaa Kanyaa varsha

dwayam yatah, Soma Bhuktey tadastwadwadgandharvasha tatonala/
Navamadashyaamyor madhyamah, Ekashvarshadhamah, Dwaadashaadou
Praayaschittaavah/(Vivaha Yogyata to a girl commences from fifth to eighth year
of her birth but it is stated that the Gandharvas and Soma control the girl child for
two years each from the sixth to eighth. The time of her ninth to tenth years is
stated to be of medium value and her Mada Kaala is in her eleventh year. From
her twelfth year onward, there has to be Prayaschitta. [ In India however Sharda
Act legally prohibits Balya Vivaha till the Kanyas attainment of eighteenth
year!] Vivaaha Bhedaas: There are eight types of Vivahas: Brahma-DaivaAarsha-Praajapatya-Asura-Gandhrava-Rakshasa and Paischacha. Yogya Vadhu
Vara Vivaha or a decent arranged marriage is of the Braahmika type. Daiva
Vivaha is defined as selection for wedding of a Ritwija in the course of Yagna.
Accepting at least a cow by way of Kanya dana is that of an Arsha Vivaha.;
since this is expected for Kumari Puja it might not be construed as Kanya
Vikraya or dowry. Praajaapatya Vivaha emphasizes that the Vadhu would live
with the husband through the stages of Grihasthya and Vanaprastha and the
husband should not take to Sanyasa. Aasura Vivaha is to extract all possible
money from the Kanyas family. When both the Vadhu and Vara get married with
mutual consent, irrespective of all other considerations is called Gandharva
Vivaha. Balatkara Vivaha in battles or by coercion otherwise
Vivaha and marriage by sheer force is the worst viz. of Paisachika Vivaha
condemnable as rape. In case a bride groom makes the commitment of wedding
and does not turn up with satisfactory response for six months, the proposal of
wedding may be taken as invalid. If Kanya Shulka is accepted by the male then
the Vadhu might wait for at least a year. In the case of forced weddings and
subsequent abandonment or due to consideration of Sagotratwa or
napumsatwa, remarrriage might be approved; contrarily if the male partner was
tricked into wedding due the brides congenital diseases, or bad character, or of
barrenness, the brides parents should be penalised by the Law of the Land.
Those Brahmanas who take part in Asura-Gandharva Vivahas would have to
undergo Prayaschitthas of Eka Dina or Tridina Upavasaas respectively. But such
Brahmanas who were parties to Rakshasa Paisachika Vivahas ought to observe
Chandrayana Prayaschitta. Parivetta Prayaschitta:
brother weds before the elder, then the younger is called Parivetta, while the
elder is called Parivitti. Similarly, if the younger Kanya marries earlier to the
elder, then the younger is called Agredishu and the earlier is known as
Didhishu. The Prayaschitta for such weddings demand that the both the sons
should observe two Krucchra Vrataas each to absolve themselves of the
trangressions, while the cocerned Kanyas observe one

the cases, the concerned fathers of the kanyas too should perform one Krucchra
Vrata each but the Purohitas must undergo Chandraayana Vidhi.
Parivetta: In the event of the elder brother being a step son or adopted son, or
an invalid, napumsaka, hard of hearing or blind, or a Desha Sanchaari,
Veshyaasakta, Deergha Rogi, Jaatibhrashta, Ati Vriddha, a thief or vagabond,
then there is no need for the afore-mentioned prayaschitthas; the same is
applicable to Agridishus or those who are the younger sisters who married earlier
for similar reasons. Kanyaa Daatru Nirnaya: The elders who are eligible to
perform Kanyaadaana are her father, grand father, elder brother (Upanayana
Yuta) or paternal uncle from fathers side or maternal grand father, maternal
uncle and such close relatives could accomplish the Auspicious Task. If needed,
mother too could perform. In an extreme case, the Vadhu could make a selection
herself. The Pradhana Sankalpa in such cases could be done by
the Kanya herself. Naandi Shraaddha has to be done by the same person doing
the Pradhana sankalpa, but the mother of the Vadhu or herself should not; if
need be the bridegrooms thread-married brother could do it. If it is a Dwitteya
vivaha, then the bridegroom himself perform Naandi Shraaddha.
Vadhus born in hesitant Nakshatras: There are brides born in commonly
apprehended Stars like Moola, Asresha and Jyeshtha; clarifications are as
under: Brides born the the first three Charanaas of Moola are stated to terminate
the bridegrooms father; Asreshas dwiteeya-triteeya charanas are dangerous to
the mother -in-law of the Vadhu. Jyeshthas last Charana is risky to the life of the
brides elder brothers, brother-in-law of the Vara or her sisters husband. Makha
Nakshatras Prathama Paada is avoidable as some opine. It isalso stated that a
bride having the name of a Nakshatra, tree, river, low class woman, mountain,
bird, serpent or fear-sounding or of a dashi be avoided.
asserted : yasyaapsu plavatey beejam hraadi mutramcha phenilam/
of the would be bride groom, his Pumstwa Pariksha must be done prior the
wedding; ie his semen must float in water and his urine must get froth and make
sound. Similarly the brides senven features be examined viz.
Shhelamcha Vapurvayascha Vidyaamcha
Vittamcha Sanaadhataamcha,
Yetaangunaan sapta prareekshya deyaa Kanyaa bhudhai ssesha
machintaneeyam/ ( The brides seven-folded characteristics viz. Kula-SwabhavaShareera-Vayas
or
age-Vidya-Dhana-Samrakshaka
need
to
be
examined. Vadhu Janma Maasa Nirnaya: The Janma-Maasa of the bride may
also be assessed; Maagha, Pahalguna, Vaishakha and
considered excellent; Margasirsha is of medium value. Ashadha and Kartikas are
passable.If Surya is in Mithuna in Ashadha or if Surya is in Vrischika in Kartika,
Deshachara might accept but not always.The same is stated to be of the same if
Makastha Surya in Pousha maasa or Meshastha Ravi in Chitra maasa. If

the Vadhu Varas were born in Jyeshtha, wedding in Jyeshta Maasa is not in
order. But dwi-jeshtatwa on other Maasaas is of medium value. If only one is of
Jyeshthatwa, Jyeshtha maasa is auspicious. Graha bala in Lagna:
respect of Aasura Vivaha or weddings against dowry settlement which are of
Adharma nature, Dharma Sindhu states that any time would be good
enough : Saarva kaalamekey Vivaham! However, Mayukha Grandha states that
when Surya in the ten Nakshatras after Arudra, the ruling of Vasishtha was that
Vivaha-Upanayanaas be forbidden, although that view was
in Kousubha Grandha, Nirnaya Sindhu nor in the Martaandaadi Jyotisha
Grandhaas and as such many Sishta Panditas do not support the view as quoted
from Vasishtha. But most certainly, Vivaahas are prohibited on Amavasyas.
Ashtami and Shasthi in Bahula Paksha are of Alpa Phalaor minimal value
though others are in order. Shukla Paksha Tithis are auspicious. Krishna
Trayodashi is medium. Rohini, Mriga sirsha, and Magha are excellent and Uttara,
Hasta, Swaati, Moola, Anuradha and Revati are appreciated by one and all. In
Haradatta Mata or line of thinking, Chitra, Shravana, Dhanishtha and Aswini are
considered superior, alhough if these are with Dushta Grahas they are rejected.
Vadhu -Varas both require clearance from the view point of Tara Bala and
Chandra Bala. If one of the couples does not enjoy Chandra Bala, then that can
be rectified by Rajataadi (silver etc.) Daanaas. Meshah Kanyaa ghatassimho
nakram
yugmam
Dhanuvrishayah,
Meenasimho
Dhanuh
Kumbho
jaadeenaamghaata Chandramaah/ ( Normally, Chandra destroys Mesha and
other Rashis since the destruction occurs in Mesha, Kanya, Kumbha, Simha,
Makara, Mithuna, Dhanu, Vrisha, Meena, Simha, Dhanu and Kumbha;
Raashi persons are affected in Mesha, Vrisha Raashi persons are affected by
Kanya and Mithuna raashi persons are affected by Kumbha and so on.
Ghaata Chandra or the destructive planet of Moon is forbidden in travels and
battles. But the consideration of Ghaata Chandrama is not
the context of Choula Karma, Upanayana, Yagnas, Seemanta, Jatakarama and
finally in Vivahaas. But, in the case of Mrityu Yogas, the Purvaa bhaaga of
Parigha, Bhadra, Vyatipata, Vaidhruti, Tithi Vriddha Kshaya yoga, Gandanta,
Surya Sankranti, Dhumakethu paata, Bhukampa, and such inaupicious
occasions
Vivahas
are
certainly
prohibited.
Now in regard to Graha Bala in Lagna, Surya is beneficent in the third, sixth and
eighth in the lagna. Chandra is benevolent in third, fourth and second; Angaraka
is in third and sixth; but Budha and Brihaspatis are not benevolent in all places
except twelfth and eighth. Shukra is generous in the second, fiftth, ninth, and
tenth.Shani is good in sixth, third and eighth.Rahu and Ketu are good in ther
eleventh position of Lagna. However, in case Surya is in Lagna;

Prathama, Shasth-ashtaka ,Angaraka in tenth; Budha and Guru in eighth;

Shukra in third, eighth or six; Lagna in Sahani, Rahu-Ketu ;
and eighth places; and if there is any Graha in Saptami then those positions are
avoidable for the Vivaha. Also in EkaVimshati Maha Doshas
fianalisation of Vivaha Muhurtas. ie in the context of Dushtra Tithi Vara
Nakshatra Yoga Karanaas: If Mangala Graha is in the Ashtama Sthaana,
Chandra is in sixth or eighth Position to Lagna, Shukra is in Shashtha, or Surya
is on the Sankranti day, or in Lagna Khandanta- Tithi khandanta, and Nakshatra
khandaanta, or if Nakshatra is inauspicious, and so do the Vaara-KulikaArdrayamaadi Doshas; Vaidhhruti-Vyatipata Chandra or Suryas kranti saamya;
Janma Rashi or Janma Lagnas Ashtama Lagna; or exreme influence of
Shasthanga in Papa Graha; if , Papa grahas are in seventh position Lagna; if
Chandra or Lagna are in the Papa Grahas second or twelfth
Vishkambha-Atiganda, Vyaghata , Vajra, Vyatipata, Parigha, Vaidhruti Shula,
Ganda or such Duryogaas are in that daily Nakshatra, then such
better left out. Also, in case when Chandra-Tara Phalas etc.
then again, Vivahas are not agreeable. In such cases of deficiencies of
Chandra-Tara Balas, daanaas are required to be performed: If Chandra is weak
then shankha daana; for the shortage of Tara Bala, Lavyana Daana; for Tithi
tandula daana; for the insufficiencies of Karana-Vaaras Dhanya daana, for weak
Yoga then Suvarna daana are prescribed. Mandapa Nirmana Vichara:
the components of Vivaha Prakarana, Mandapa Nirmana
into account as per Shubha Tithi-Vaara-Nakshatras. Preparatory arrangements
like the various inputs meant for Vivaha including acquisition of food raw
materials, pounding for flour etc.; for Mandapa nirmana, Agni Vedika etc as also
shopping for wedding and so on should be intiated as per auspicious days and
time. Prior to the Muhurta day, the third, sixth, ninth days are negative for the
actual preparations. The Vivaha Vedika or a raised platform in the Vivaha hall
should have the four sided openings measuring twelve or ten or eight hastas or
standard measures of a hand and towards the east of the Platform square type
of inner vedika square to facilitate the seating of the Vadhuvaras and Vivaha
Kartas and that inner Vedika should have four hand measures of Vadhu or five
hand measures of the Vara as also mini-steps decorated with plantain trees in
the four corners laced with mango leaf strings all around.
Suchaka Vaidhavya Parihara Dana: Vishnu Pratima Daana is the complete
negation of any indication of the Kanyas widow-hood in her married life ahead
after formal Shodashopachara Puja to the Pratima with four hands and Five
Ayudhas
followed
by
the
Sannkalpa:
janushaghnaantyaapati
samaagam,
Vishopavishashastraardyairhato
vaapiviraktiya praamyamaanam Maha ghoram Yashasoukhya Dhanapaham/

Vaidhavyaadya dukhougham tannaashaya Sukhaaptaye, Bahu Sowbhagya

Vriddhyaicha Maha Vishnorimaanatanum, Souvarneem nirmitaam shaktyaa
tubhyam sampradadey Dwija/ ( I am hereby offering this Vishnu Pratima daana
to absolve all the sins committed by me in my previous births by way of hatred
for my husbands and killed them by administering them poison or adverse
medicines with full knowledge or by using weapons with the submission to
pardon me and empower me to secure name-prosperity and happiness and most
importantly to ensure that in the forthcoming Vivakika Jeevana to safe guard my
Mangalya or my would be husbands lealth and longevity.) After following the
Pratima Daana and Brahmana Bhojana, the Vadhus parents
Vivahaby offering a Kumbha on top of which Varuna Deva
Deva Pratima in Daana for the same puropse of
Vaidhavya.Similarly Mrita Bharyaatwa Nirupanopaya
prospective husband especially when he lost his earlier wife or wives by
observing Praajaapatya Kruccha Vrata and three Chandrayana Vratas besides
performing Charyajya homaas reciting Durga Mantra of
Vishnu Mantras followed by Dasha Brahmana Bhojana or carrying out a
Brahmana Vivaha. Mrita putratwa dosha parihara:This dosha is overcome by
Brahmana Vivaya, Hari Vamsha Shravana, Maha Rudra Japa followed by one
thenth of ghritaajya durva homa as prescribed in Hari Vamsha
Griha Bhojana Nishedha: Kanya pratigraheeta or the son-in-law is to be
considered as Vishnu himself and that is why the Kanya daatas or the parents of
the bride are forbidden to eat in the house of the Parents- in- law till the arrival of
a child to the Vadhu Varaas: Vishnum jaamaataram matwaatasyakopam na
kaarayet, Aprajaayaam tu Kanyaayaam naashniyaattasya vai grihey/ Iti Kanya
grihey Pitrorbhojana nishedhah/ Vagdaana Vichara:
bridegrooms father and family visit the brides house on an auspicious day to
facilitate the bride and join the Party of the bride to perform Ganesha Puja and
Varuna Puja. The boys father would make the Sankalpa on this
occasion : Karishya maana Kanyaadaanaanga bhutam vagdaamam karishye,
Tadangatvena Ganapati Pujanam Varuna Pujanam cha karishye/
Vivaha Sankalpa: The tradition has been that on the day of Vivaha or a day
prior to it, the Vadhu Varas are given a Mangala Snaana in their respective
houses by applying fragrant oil and Haridra on their heads and bodies; similarly
the concerned parents too have the Mangala Snaanas and along with the
bridegroom or bride as the case may be are seated together. The parents of the
Groom make the following Sankalpa:Mamaasya Putrasya Daiva Pitra
Runaapaakarana hetu
Dharma
Prajotpaadana
Siddhi
dwaara
Shri
Parameshwara preetyartham Vivaahaakhyam samskaara karma karishye/

Tathangatwena Swasti Vaachanam Maatrukaa pujanam Naandishraadham

Nandinyaadi Mandapa Devataa sthaapanamcha karishye tatraadou nirvighnataa
siddhyartham Ganapati pujanam karishye/ (In order to accomplish the blessings
of Parameshwara by way of promoting Dharma-Prajotpaadana and the DaivaPitru indebtedness of my Vamsha, I resolve to accomplish
Samskaara of our son and as the components of the same will perform Swasti
Vachana, Maatrukaa Pujana, Naandi Shraadha, Nandiniyadi Mandapa Devataa
Sthaapana, and much before all these the Nirvighnata Puja of Shri Ganesha
Deva). In respect of the Kanyaa Vivaha, the parents of the Kanya would make
the Sankalpa: Mamasya Kanyaah Jaata Karma Nama Karma Suryaavalokana
nishkramanopaveshanaanna prashana choula samskaaraanaam buddhi
purvaka lopa janya praatyava parihaaraartham prati samskaaramartham
krucchram tatpratyaamnaaya Go nishkrayee bhuta yathaa shakti rajata
daaneynaahamacharishye/ (Since I failed to perform either inadvertently or
otherwise the series of Samskaraas to this Kanya of mine like Jatakarma,
Naama Karma, Suryavalokana, Nishkramana, Upaveshana, Anna Praashana,
Choula Karma etc. considerable sum of sins was collected against me and as
such am now prepared to prayaschittas like Artha Kruccha, full Kruccha, or in
place there of am prepared to offer Daanas of Silver as per my capacity. In case
the brother of the Kanya, or other near relations perfom the Sankalpa, suitable
amendments be made; in extreme cases, the Vadhu Varas themselves could
take the lead too in making the Sankalpa with appropriate amendments. There is
a tradition of not performing the Pradhana Sankalpa or the Main Resolve to be
done by the Kanyaa Daana Karta along with Swasti Vaachana before the Vivaha
as they believe that this occasion is as good as and an initial part of the Vivaha;
where as a large Section of persons think otherwise. In any case following
Matrika Pujana, the bridegrooms father or who soever is the chief
Representative of the Vara has to perform theNaandi Shraaddha
Pitrus with Parana traya as the offering depending on whoever is alive. For
instance if Matamaha or Matuh Pitamaha are alive or Pitamaha Prapitamaha are
alive the Naandi mukha Uccharanas would vary suitably.From the brides
side Garbhadharana Prakarana needs to be performed before Mandapa
Devataa Shtapaana, Graha Yagna, Swasti Vachana or after Nandi Shradda; the
Kanya Daata has to visit the bridegrooms house and make the
Sankalpa : Karishyamaana Vivaahaangatwena Varasya Seemaanta Pujaam
karishye/ and after Ganesha puja, the father-in-law has to perform Paada
prakshaalana of the groom and facilitate him with Vastra-Pushpa GandhaDhupa-Nirajana and Dugdha Prashana or offering him milk. Then the Groom is
escorted by aVahana amid Mangala Vaadyas and taken to the Vadhu Griha. The
brides father has to be decorated by his counter part with Vastraalankaaras

with due respects. He would then join the Puja of Arthanaareeshwara, Katyayani
Devi, Maha Lakshmi and Shachi Devi Pratimas paced on a pre arranged
Platform with Kalashas placed on a Square Vastra all around and then initiate
the Gauri Hara Puja to Shiva Parvati Pratimas in a Parasparaalinganaform or
of mutually-embracing pose; the Prayer to Gauri Haras states:
Maheshaana Sarva Mangala Daayakaa, Pujaam gruhena Devesha Sarvadaa
Mangalam kuru/ A Deepa with the length of threads measuring the height of the
Kanya be lit and offered to Gauri Haras and shodashopachaaraas executed
whereafter
Suvasini
Puja
and
Brahmana
Bhojanaas
be
followed. Snaatakam: Grihaagatam
Snaatakam
Varam
Madhuparkenaarhayishye/ ( As the Snaataka Vara and his Party have arrived at
the brides house,Madhuparka be offered). Curd and Honey are called
Madhuparka; milk and honey or even Gudodaka/Jaggery water could be the
alternatives. The Hindu tradition is that as and when the Guru or Elders, or King
visits ones house, he is received with madhuparka as a sign of respect and
veneration. In a yagna also, Rutvijas are venerated with Madhuparkas. On the
arrrival of the bridegrooms party, the brides father offers Gandha-Pushpas and
light refreshments or Bhakshya Bhojana and till that time has to observe
Upavasa and thereafter till the Vivaka Prakriya ie till the offer of the Kanya again
he should be on empty stomach. Lagna Ghati Yantra Sthaapana:
Yantra be got ready by Brahmanas as per prescribed specifications and kept in
a copper or Earthen vessel full of water either at half Sun Rise or half-Sun Fall
in between any of the sub- Directions viz. Agneya-Nairruti etc or in the main
Directions of North-South etc. This Ghati Yantra is a Kaala- Sadhana Karana.
After setting the Yantra, Ganesha-Varuna Puja be performed.
Vadhu : As the Shubha Kaala is decided by the Jyotirvettaas, the Vadhu is
seated looking east and the Vara is seated facing west with a new cloth curtain
smeared with Sindhuri or Kunkuma decorated by Swastika Emblem in between;
there would be two heaps of rice before their seats from a comfortable distance
of which they could pick the grains. Both the Vadhu-Varas who
with the rice filling up eithers two palmfuls get ready meditating their Kula
Devatas with the recitation of the Mantra : Aamuka Devataayai namah
Jyotirvetta would recite Mangala -ashtaka Shlokaas till the Shubha Lagna arrives
when the curtain in between is removed towards the northern direction with the
Mantra statingSumuhurtestu Pratishtha . Just at that moment, the Vadhu and
Vara exchange glances of each other and are made to deposit the rice already
placed in their both palms on their respective heads: this major act on the Vivaha
is called Paraspara -akshtaa shiro dhaarana. The Vara then would place
Darbhaagraas or the tops of the Darbhas in between the eyebrows of the Vadhu
with Om Bhurbhuvasswah and leave away the darbha after wetting it with water.

This would be followed by Veda Pathana led by Veda Vettas and at each break
of the Mantra Khanda, Brahmanaas sprinkle Akshatas on the heads of the Vadhu
Varaas.
Kanyaa Daana Prakriya: The Jyotirvetta would rearrange the seating
arrangement as a preliminary to the key act of Kanyaadaana; the groom would
face east and the bride would face west while the Kanya daata and his wife
would be seated on the southern side and having taken Kushaas in hand
accomplish the act of Kanya daana as follows : [
dwaraa Parameshwara preetyartham shubhey shobhaney muhurtey
Vishnoraagnayaa
Adya
Brahmanah
Dwiteeya
ParaardheyVaivaswata
Manvantarey Kali yugey pradhamey paadey Jambu dwipey Bharata
VarsheyBharata Khandey Meror dakshina digbhaagey Aryaavartey or
Shailasya Ishanya orVayavya or Agneya pradeshey etc. Samastha Devataa
Brahmana Guru jana sannidhou Asmin Vartamaana Vyavahaarika Chaandra
maanena or Surya maanena --- Samvatsarey, --AyanyeRutou,--- Maasou,-PakshouShubha TithouShubha VaasareyShubha Nakshatra---Shubha
yoga-Shubha Karana Evam guna visheshana visishtaayaam] Amuka
Pravaraamuka Gotromuka Sharmaaham Mama Samasta Pitrunaam
Niratishayaananda Brahma lokaavaaptyaadi Kanyaa daana kalpokta
phalaavaaptaye Anena Varenaasyaam Kanyaamutpaada ishyamaana santatyaa
Dwadashaa Varaan Dwadasha paraamscha Purushaan Pavitrikartum
Atmanascha Lakshmi Narayana preetaye Braahma Vivaaha vidhinaa Kanyaa
daanmam karishye! ( After announcing the details of the Desha kaala details on
the lines of [----] above, the Kanya Daana Karta would recite the following : I, of
Amuka Pravara Aamuka Gotra Amuka Sharma, am performing this Kanya Dana
so that this auspicious act would facilitate the Phala prapti to let my Pitru
Devaas to attain lasting happiness and Brahma loka Nivasa as also to pave way
for the prospective generations out of the union of these Vadhu-Varaas to
sanctify me and my wife as also twelve brides and twelve grooms in future
besides pleasing Bhagavan Shri Lakshmi- Narayana !) The Kanya Daata would
then leave the Sankalpa-Kushaakshatas on the ground with water and stands up
and hands over the Kanya to the Vara stating: Kanyaam kanaka sa sapannam
Kanakaabharanairyutaam, Daasyaami Vishnavey tubhyam Brahmaloka
jigeeshayaa/ Vishwabharam Sarva Bhutah Saakshinyah Sarva Devataah,
Imaam Kanyaam pradaashyaami Pitrunaam Taaranaa- ya cha/
handing over this perfect Kanya of mine who is duly ornamented
jewellery and Sadgunas to the Vara who is of Vishnu Swarupa with the objective
of attaining Brahma Loka after my life-term. This memorable and auspicious
action of mine is evidenced by the Whole Universe, Sarva Bhutas, Sarva

devataas and is being performed to liberate my Pitru Devataas.). Having stated

thus, he keeps filling up the Vadhus folded palms with Shuddhodaka or pure
water through a golden ornament even as his wife standing to his right side
enables him to do so and theVadhu in turn pours the water uninerruptedly into
the folded palms of the Vara as the free flow of the water falls in a copper plate
kept underneath. The Kanya Daata then states: Kanyaa taarayatu punyam
vardhayantu
Shaantih
Pushtistushthischaastu
punyaaham
bhavanto
bruvantu/ and
the
Vaak
chatushtaya
or
the
Four
Statements.
Principal Kanyaa daana Statement:Aamuka pravaropetaamuka gotromuka
Sharmaaham mama Samasta duritakshaya dwaaraa----[as in the Kanyaa daana
prakriya above] and Amuka pravaropetaamuka gotraaya Amuka Sharmanah
Parpoutraayaamuka Sharmana, Poutraayaamuka Sharmanah putraayaamuka
Sharmaney Shridhara rupiney varaaya, Amuka Pravaraamuka -gotrasyaamuka
Sharmanah Prapoutreem Amika Sharmanah Poutreem Amuka Sharmano mama
Putreem Amuka naamneem Shri Rupineem Prajapai Devatyaam
prajotpaadanaartham tubhyamaham sampradadey/ Following the long recital of
the
aboveMoolokta
Sankalpa,
the
Kanya
Daata
leaves
the
Shoddhodakaakshatas by his Suvarnayukta hasta into the palms of the Vara;
he further states: Prajaapatih preeyataam Kanyaam
Bhavaan/ three times. The Vara would say Om Swasti
palm of the Kanya and states thrice: Idam Kasmaa AdaatPrithivi pratigruhnaat,
Dharma Prajaa Siddhyartham Gruhnaat/ The Kanyaa Daata then bids farewell
to the Vadhu and states: Gourim Kanyaamimaam Vipra Yadhaa Shakti
Vibhushitam, Gotraaya Sharmaney tubhyam dattaam Vipra samaashraya/
Kanye mamaagrato bhuyaah Kanye meyDivi Paarshvyayoh, Kanyey mey
Pushthito Bhuyaastwadaanaanmoksha maapunuyaam/ Mama Vamshakuley
jaataa Paalitaa Vatsaraashtakam, Tubhyam Vipra mayaa dattaa utra poutra
pravardhini/
Dharmeycha-arthecha
kaameycha
naati
charitavyaa
twayeyam/ ( This Kanya who was born to us in our Vamsha and brought up for
eight years by us is being provided as Kanya daana.
from all our sides by way of bringing good reputation to us and ensure our
Salvation as also by way of your prospering with children and grand children;
never ever cross the limits of Dharma-Artha- Kaama). The Vara then confirms
too: Naati charaami/ or I too never ever transgress the limits, as implicitly agrees
and accepts the gift with the pronounciation of Om Swasti/
then seated again and gifts away :Kanyaadaana pratishthaa siddhyardham idam
Suvarnam sampradadey/ Then the Vara nods his head and accepts the gifts
with Om Swasti!

Godaanaadi Mantraas: Dharma Sindhu provides the Mantras for various

Daanaas as references and these might be useful in the context of Vivahaas
also. Go daana: Yagna saadhana bhutaayaa vishwas vaaghougha naashini,
Vishwa Rupa dharo Devah preeyataamanayaa Gavaa/
daanaa, since the Cow is not only the provider of milk
Sadhana but also its excrements purify the various Karyas and thus derive the
contentment of Vishwadhaari Paramatmaa too.) Hiranyaangulika Daana: Hirana
garbha sambhutam Souvarnam chaanguleeyakam, Sarva pradam prayacchaami
preenaatu Kamalaa Patih/ (Gold is born of Brahma and ushers all types of
auspiciousness; a ring made of such gold provides happiness of Lakshmi Pati
Himself. I am now offering the daanaa of such a golden ring).
daana: Ksheerodamathaney purva muddhrutam dadey Shreeh preeyataamiti/
am giving away two Ear rings as Daana since the same are reminiscent of the
ear rings with which Shri Lakshmi was born at the time of the churning of the
Ocean of Milk and indeed she would thus be pleased by my action.)
daana: Kaanchanam hasta valayam Rupakaanti Sukha pradam, Vibhushanam
pradaasyaami vibhushayatu mey sadaa/ (This golden hand-wrist provides
lustrous physical figure and happiness and thus I am giving it way as a daana to
enhance the satisfaction of the Daana Graheeta and satisfaction to
Paramatma).
Tamra Paatra daana:Paraapavaada paishunyaada
bhakshasya
cha
bhakshanaat,
Utpanna
dosho
daanena
Taamra
paatrasyanashyatu/ The Daana of this Copper Vessel would demolish
of carrying tales to misdirecft others as also due to consuming Abhaksha
Bhakshana or eating unworthy food). Kaamsya Patra daana :
paapaanikaamyaani Kaamotthaani kritaanicha, Kaamsya paatra pradanena
taani nashyantu mey sadaa/ (I hereby perform the daana of a bronze plate for
taking food in it so that all the blemishes arising of Kaama or desires get annuled
forthwith). Rajata
paatra
daana:
Agamyaagamanam
chiva
Paradaaraabhimarshanam, Roupya paatra pradaanena taani pashyantu mey
sadaa/ ( Charity by way of Silver Vessels would demolish the sin of union with
women other than ones wife, especially of low class women).
daanaas of servant maids, buffalos, elephants, horses, Bhumi, Golden vessels,
books, beds, houses, and so on.

Akshataaropanaadi Achaaraas ( Traditional Customs):

main line of Vivaha Prakarana, Dharma Sindhu continues the narration of the
new coulpe taking snaanaas, Kankana bandhana or tying their wrists with

Sacred Bonds and Akshataaropanaor exchange of Akshatas or Sacred Grains,

Tilaka dharana, flower garlands, Mangala Sutra dharana by the groom around
the neck of the bride, Kanchuki dharana, Ganesha Puja, Laddudharana,
Utaariyanta grandhi bandhana, Lakshmi Puja and such traditions as per DeshaKaalaprakaaras. Vivaha homaas: The formal part of the Vivaha Prakarana is the
Homa-Ajyahutis after the Vadhuvaraas are seated on the Vivaha Vedika amid
Veda Ghosha. Having pronounced the Desha Kaala details,
Brahmanas would state: Pratigriheetaayaamasyaam Vadhwaam Bharyaatwa
siddhaye Vivaah homam karishye/ ( In order to attain complete status of
Bharya to the Bharta now newly wedded, Vivaaha Homam be performed in the
formally prescribed Vedic Manner ). The Vivaahaagni needs to be protected till
Chaturthi homaas are completed ie. till Grihaa Praveshaniya homa is continued.
If not, two homaas are required to be performed! Some experts opine that the
Vivaha homa needs to be retained for twelve nights!
Homa: This homa needs to be performed after the Vadhu Varaas enter the
latters residence . It is not correct to perform the Vivaha Homa and the Griha
Pravesha homa together. In case the entry into the house happens after midnight, the Homa could be done next morning. After pronouncing the Desha Kaala
details, the Homa Sankalpa states:Mamaagneyr -gruhyaagnitwa siddhi dwaraa
Shri Parameshwara preetyartham Griha Pravesha neeyaakhyam homam
karishye/ In case, the Graha Pravesha is done six ghadiyaas
Sunset, then Vara may go ahead performing the usual Aouposana Homa thus
taking into account the prescribed restriction that the Vadhu Varaas should
observe three nights of Brahmacharya. The Aouposana on Griha Pravesha on
that day would be counted against the three days of Brahmacharya and the
Grihapravesha Homa need not be duplicated. The Brahmacharya condition
involves Bhu shayana, and resriction of Kshura Karma and non-salt
food. Mandapodwaapana Karyaakaarya Nirnaya: Nasnaayaa dutsaveyteetey
Mangalam vinivartuacha, Anuvrajya surudbandhu narchyitveshta Devataam/
the end of Utsavaas or Mangala Kaaryas or having despatched Relatives or after
worshipping Ishta Devataas, one should not take bath immediately);
sa chelam Tila mishra karma Pretaanuyaanam Kalasha Pradaanam , Apurva
Tirthaamara darshanam cha varjyayen magalatobdamekam/
full dress on, or with Tilas, or after walking along following a dead body, there
should be no Kalasha daana, or new Tirtha Kshetra darshana or participation in
Mangala Karyas for a period of one year). Maasashatkam
praarambhanepicha, Jeerna bhaandaadi na tyaajyam Griha sammaarjanam
tathaa/ (In the case of Vivaahaas or Vrata praarambhaas, the spoilt bhandaas
(pots) should not be disposed off for six months, nor that
witness notable repairs or changes. Urthvam Vivaahaatputrasya tathaacha Vrata

bandha -naat, Aatmanomundanam chaiva Varsham Varshaarthamevacha/

Maasamanyasya samskaarey Trimaasam Choula karmani, Pinda daanam
Mrudaa snaanam na kurtaattila tarpanam/ (After performing the Vivaha of ones
son, there should not be any Upanayana or Choodaa Karma for one year;
months chooda Karma; within three months Vriddhi Shardhayuta Mangala
Karya; for one month mundana. Also for one one month there should not be
Pinda daana, Mrittikaa snaana or Tila Tarpana not only for the self but also for
the Sapindaas. However ther is no restriction of Mundana applicable in the case
of Upanayana as it is not due to Karma-anga Prapti.

Vadhu Griha-Pravesha: Vadhu Pravesha at the house where husband stays

should be done within sixteen days on even numbered days or on the fifth,
seventh or ninth days at the Sthira Lagna on a night but not on a newly built and
undwellled herebefore house. On the next day after Vivaha is also good, but
certainly not on the sixth day. If the Vadhu Pravesha is done as indicated above,
there is no need to examine Tithi-Vaara-Nakshatra or Chandraadi Bala as per
Gochaara; also Guru-Shuktaastaadi Doshas nedd to be examined.However,
there may be only one precaution and that is the Vadhu Pravesha should not be
done in case on that day there should not be Vyatipaata yoga, Kshaya Tithi,
Grahana, Vaidhruti, Amavasya, Sankranti including Maasa Sankrantis, Bhadra
etc. At the entrance of the New Vadhu in the husbands home or in the case of
leaving her parents house for Vivaha, there is no restriction of Shukra Vaara as
otherwise observed on other Shukra vaaraas. In case the sixteen days limit is
crossed, Vadhu Pravesha is auspicious on Vishama or odd Dina, Vishama
Maasa or Vishama Varsha , since on the even numbered days, or months or
years, there is a risk of Vaidhavya or widow-hood. Also, afrer the cut-off number
of sixteen days, Vadhu Pravesha is auspicious in the Nakshatras viz. Ashwini,
Rohini, Mrigaseersha, Pushya, Magha, all the three Uttaraas, Hasta, Chitra,
Swaati, Anuradha, Moola, Sharavana, Dhanishtha and Revati. After a month
after the Vivaha, the prescribed months are Aswiyuja, Maagha, Phalguna,
Vaishakha and Jyeshtha. Among the Tithis, Vadhu Pravesha is auspicious on all
excepting Chaturthi, Navami, Chaturdashi and Pournami.As regards, days all the
days are good excepting Sundays and Tuesdays. After five years, Vadhu
Pravesha loses relevance of odd and even days, months etc.

Vadhus Dwitiya Pravesha: The Second entrance of the Vadhu is also

considered as significant and the propitious timings are as follows: In case the
Dwiteeya-Aagamana happens within the sixteen day barrier of Vivaha, then
there are no restrictions applicable such as Adhika maasa, Vishnu Shyana
Maasa, Sama Varsha, Prati Shukra Vaara Nishedha and so on. Again of the reentrance is within the sixteen days, especially on the eleventh day if on a Sama
Vaara / even day of the week, then no consideration of Tithi-Nakshatra-Yoga is
applicable. Also the constraint of Prati Shukra Vaara is not applicable to the
Gotris of Kevala Angirasa, Kevala Bhrigu, Bharadwaaja, Vashishtha, Kashyapa,
Atri and Vatsa. The Prati Shukra limitation is also not applicable to those born in
the Prathama Paadaas of Revati, Ashwini, Bharani, and Krittika while Chandra is
present and Shukra is blind therein. The applicability of Nitya Shukra Vaara
Gamana is also nil duringthe Durbhikshaas, Upadravaas, Vivahas, Tirtha Yatraas
or within the same village, township or city.

Vadhus Prathama Vatsara Nivasa in the In-Laws House:

Ashaadha Maasa after the Vivaha, the Vadhu is forbidden to stay in the in-laws
house as her mother in law has the risk of her house. If
Maasa in the first years stay of the new bride, then there would be risk of her
own life. Her stay in the In-laws house in Jyeshtha Maasa is risky of the life of
husbands elder brother; her father is exposed to risk in Pousha Maasa, Mala
Maasa Chaitra is risky for her husband; again if she stays in
in other months, her father gets exposed to risk. If no body else stays at the
same place in that house excepting her husband in the Mala Maasa Chaitra,
there would however be no risk to anybody.

Punarvivaha: If there is an apprehension of Dushta Lagna-Nakshatra-Yoga

Ashubhaas, then Punar- Vivaha be executed along with Kushmaandi-GhritaHoma Vidhi to the Vadhu Varaas. Also if the earlier bride were a drunkard,
vyabhichari, barren, full of diseases, spendthrift, quarrelsome and Pati dweshi,
then again Punarvivaha Vyavastha is a practical Vedic Dharma. The relacement
wife who is obedient, sincere, adept in household chores, Praya bhashani would
be a fit candidate for Punar Vivaha; but there is an obligation of parting with onethird of the husbands property and earnings in favour
earlier wife is too poor and unable to sustain herself then the male parner should
maintain her. According to Manu :Adhivinnaa tu yaa Naari nirgattchedrushtitaa
grihaat, Saa Sadyah Saanniroddhavyaa twaajyaa vaa Kula sannidhow/

earlier wife gets angry and decides to leave the husband, then the husband
should prevent from leaving or alternatively abandon her in the presence of the
Kulasthaas. In case the earlier wife is dead, then Punarvivaha be performed in
the Vishama Varsha since in the Sama Varsha re-marriage is fraught with the
risk of the Karthas own life. He has to first perform Maha Rudraabhishekaor
Mrityunjaya Japa to ward off any adverse impact of performing the second
wedding. But one should not agree to a remarriage with a third hand Kanya, lest
there would be an eventuality of the Vadhuss death or Vaidhavya. If need be the
third Vivaha should be of the type of Arka Vivaha. On a Sunday or Saturday in
Hasta Nakshatra or any other Shubha Dina, the third wedding by performed
invoking Surya Deva and after Pradakshinaas pray to him:
Saptaashwacchaayayaa sahito Ravey, Triteeyodwyhajam dosham nivaaraya
sukham kuru/ Then with Ablinga Mantras perform Puja, Gudaanna Naivedya,
Pradakshina. The Brahmana on behalf of Arka as Kanyaa data makes the
Sankalpa and after Vivaha Homa declares the Kanya as his Vedic wife.
22 AHNIKAACHARA PRAKARANA

Brahma muhurtey utthaaya Shri Vishnum Smrutwaa Gajendra mokshaadi

pathitwaa Ishta Devataadi Smaret/ Samudra vasaney Devi Parvatastana
manditey/ Vishnu Patni Namastubhyam Paada sparshyam kshamasva mey, Iti
Bhumim Praarthya Gavaadi Mangalaani Pashyet/ ( One should rise from bed at
Brahma Muhutra, remember Shri Vishnu by uttering Gajendraadi Stanzas and
pray to Vishnu and Vishnu Patni Bhu Devi whose Vastra is Samudra and her
chest like mountains. I touch your feet Devi! Having said thus one should vision
Mangalika Swarupas like Cows.) Not rising from bed at
stated to be a sin: Braahmey Muhurtey yaa Nidraasaa Punya Kshaya Kaarini,
Taam karti Dwijey mohaat paada krucchrena Shudryati/
sleep at Brahma Muhurtha would be an abrasion of Punya and not touching the
Bhu Devis feet would lead to lowering). Vishnu Purana defined Brahma
Muhurta: Raatreh paschima yaamasya Muhurto yastruti-yakaha, Sa Brahmaa iti
Vigneyo vihitah sa pabhodaney/ Pancha pancha Ushah kaalah Saptapancha
-arunodayah,
Ashta
Pancha
bhavet
praatastatah
Suryodayah
smrutah/ Considering a Muhurta or two ghadiyas or 48 minutes approx. Brahma
Muhurta is from 4.08 am to 4.56 am assuming Ushodaya or Sunrise at 5.44 am.
Incidentally Amrita Kaala or Jeeva Kaala is stated to be from 2 am to 2.48 am
most ideal for Maha Yogis. First view of a person on opening his eyes is at his
right palm saying :Karaagre vasatey Lakshmih Kara madhye Sarasvati, Kara
muley sthito Brahma Prabhaatey kara darshanam/ After viewing Lakshmi on top
of the palm fingers, Sarasvati in the middle of the palm and Brahma at the

bottom of the palm, the person concerned picks up a grass root, proceeds to the
Shouchaalaya wearing the Yagnopaveeta around his neck covering his nose
around the ear from the rear side to complete the ablutions which should never
be done on the road side, water bodies or their banks, inside or around temples
nor facing Surya, or cows.

After Danta dhaavana, the Snaana in a river or waterbody includes a

Sankalpa: Mama kaayikavaachika maanasika dosha nirasana purvakam
Sarvakarma sushuddhi sidhyartham paatahsnaanam karishye/
uproot my physical, vocal and mental borne shortcomings and to achieve
cleanliness in all my actions in the day ahead, I shall perform my morning bath).
On cleaning the body parts, one should do Aachamana
times facing east or north but not west or south , leaving out the right thumb and
the forefinger as the other three fingers are bent while reciting the
Mantraas of Apohishthaa mayo bhuvah taanaurjey tathaatana, Maheranaaya
chakshasey yo vah shivatamorasah/ Tasya bhajaayatehanah Usiteerava
Maatarah, Tasma aranga maamavah Yasyakshayaaya jinvatah/ Aapojanayata
cha nah Om Bhurbhuvaassuvah/[ Note the meaning of this Mantra in the
Sandhyopaasana Title ahead]

Then saying Imam mey Gangey perform Jalaalodana or swimming

and Aghamarshana with the Mantraas : Rutamcha Satyam cha abheedaat
tapasodhya jaayata,tato Raatrasya Jaayataa tatassamudro Arnavah/
Samudraarnava vaadadhi Samvatsro Ajaayata, Ahoraatraani vidadhadviswasya
mishato vashi/ Suryaa chandramasou Dhaataa yathaa purvamakalpayat Divam
cha Prithiveem chaantariksha mathoswaha/. This would be followed by the
recital of Paapa Vimochana Mantra viz. Drupaadi vamunchatu
chaanah,
swinnasnaatvi
malaadiva
putam
Aapahsshuddhantu mainaasah / (May Paramatma cleanse up my ignorance and
demolish my inexcusable sins just as a person is freed from a punishment rock
or is profusely sweating and gets sanitised by His grace) as also perform
Triraachamana and Tarpana:

Tarpana is done with Savyopaveeta first to Brahma and other Devatas, then
with Upaveeta as a maala / garland around the neck to Dwaipayana and other

Rishis and at the end with Apasavyopa -veeta to

Yamogiriswaan, Agnishvaattaadi Pitaras. Pursuant to the snaanaadi at a river or
water body, the Brahmana takes Punah Snaana at his house with hot water if
need be reciting the Mantraas viz. Shanno Devi, Aapah punantu, Drupadaadiva,
Rutamcha and Apohishtha/ Griha snaanas might not repeat the SankalpaAachamana-Aghamarshana-Tarpanas
once
again.
Snaanaantara Vastra dharana: After removing the wet cloth with which the
Snaanaas
are
done,
a
dry
and white Vastra and Uttareeya are worn. Do not carry the left over wet vastra
on ones shoulders but his dress code is stateted to be incomplete without
Uttareeya and Underwear and no Brahmana could perform Shrouta and Smarta
Karmas without these.

Snaana Vidhis: While Praatah-Maadhyaahnika-Saayam Kaala Snaanas are of

Nitya or regular nature, quite a few naimittika snaanaas are prescribed such as
the Sparsha Snaanaas by touching Chandalas, Sutakaas or after deaths, Prasuti
after births, Rajaswalas, Chitaa Kashthas or burnt wood, dead bodies, or just
born babies or touch of shadows. Chandalaadi Sparsha requires snaanas by
ripple effect ie by way of transfer from person to person. Marana-JanmaShraaddha-Janmadina-Asprushyataas require cold water Snanaas. In the Nitya
Snaana there may not be the restriction of having to perform Tarpana but taking
meals after Nitya Snaana certainly calls for Upavasa Vidhi. Grahnas and
Sankrantis involve that bhojana without Naimittika Snaanaas would call for eight
thousand Gayatri Japa. Even a mere touch of a dog, crow or chandala would
require Snaana and without it a meal would entail Upavasa for three nights. In
addition to the Nitya Naimittika Snaanas, there is a need for Kamya Snaanas or
those Snaanas readying for Karyas in the observance of
Vyatipaata, Ratha Saptami, Kartika-Maagha Snaanaas and so on. Further, there
are Gouna Snaanaassuch as the following: Mantra Snaana is in the context of
reciting the Mantras like Apohishtha; Gaayatra Snaana is on account of
Prokshana after Dasha Gayatri Japa; Agneya Snaana is smearing Bhasma
from Homa Karyaas all over ones body ; Kapila Snaana is to perform marjana
all over ones body with a wet piece of cloth; Vishnu Charana Jala Snaana and
Guru Paada Jala Snaana are self-explanatory. Incidentally, all these and such
Gouna Snaanaas do bestow Shuddhi or purification but Shaddha Snaanaas do
not yield the same kind of Shuddhi. Tilaka Vidhi: It is desirable to smear the

Pratahkaala Bhu- Mrittika , Bhasma from Agni Homas, Gopi chandana, Tulasi
Mula Sindhu or burnt Tulasi Roots powder, Mrittika of Samudra-Bhagirathi Tata,
etc.on ones forehead, belly, chest, neck, right hand and ear by left hand, and
vise-versa, back and back-bump while taking the name of Keshva on Shukla
Paksha , Sankarshana in Krishna Paksha and Vaasudeva on the
forehead. Bhasma Tripundra: Those Pavitaatma Maanavas who apply
Tripundra Bhasma in the context of Shraaddhas, Yagnaas, Japaas, Homaas,
Vaishwa Devaas, or Deva Pujaas are stated to the conquerers of Mrityu.

Sandhyopaasana

Uttama Taarakopetaa madhyamaa Lupta Taarakaa, Adhamaa Surya sahitaa

Praatah Sandhyaa Tridhaamata/ Uttamaa Surya sahitaa madhyamaa lupta
Bhaskaraa, Adhamaa Taarakopetaa Sayam Sandhyaa Tridhaamataa/
sandhya is best performed in the presence of Stars on the Sky; when Stars are
invisible then the time of Sandhya is of medium type but when Suryodaya has
taken place then the Sandhyopaasna is of minimal value. Conversely, the
Saayam Sandhya is best done while Surya is still present, after Sunset the
Sandhya is of medium worth but when Stars appear on the Sky the Sandhya
worship is of poor quality.) Maadhyaahnika Sandhya is scheduled at half prahara
of the Sayamkaala Samaya. The Tri Sandhyas be idally performed on the banks
of Rivers or Water Flows but since there are obvious limitations of kindling Agni
on the water flow banks, the Gruhaagnis are more suited to ones own houses.

Sandhyaa Prayoga: Holding two pieces of Kusha grass by both the palms or
one Pavitraor one double Kushas stringed together, one should perform
Aachamana and Pranaayaama (Breathing exercise by way of Puraka or
inhalation of fresh air into lungs, Kumbhaka or retention of air
the fresh air by contraction of muscles and Rechaka or exhalation or pushing
out impurities of air).Then : Pranavasya Parabrahma Rishih Paramatma Devata
Devi Gayatri Chandaha, Saptaanaam Vyaahruteenaam Vishwaamitra
Jamadagni Bharadwaaja Goutamaatri Vasishtha Kashyapaa rishayah/ Agni
Vaayavyaaditya Brihaspati Varunendra Vishwey Devaa Devataah, Gayatrushnik
anushthup brihati Pankti Trishthup Jagati Chhandaamsi/ Gaayatrya
Vishwaamitra Rishih Savitaa devatyaa Gayatri Chhandah, Gayatri shirasah

Prajaapati Rishih Brahmaagni Vaayavvaadityaa Devataah Yajushcchandah

Praanaayaamey Viniyogah/ (In this Praanaayaama, the following viniyogaas be
taken into account viz. Pranava as Parabrahma Rishi, Paramatma as Devata,
Devi Gayatri as Chhandas, Seven Vyahritis or ramifications viz.Vishwamitra,
Jamadagni, Bharadwaaja, Goutama, Atri, Vasishtha and Kashyapa; Devataas
viz. Agni, Vayu, Surya, Brihaspati, Varuna, Indra and Vishwa Devaas; Gayatri,
Ushnika, Anushthup, Brihati, Pankti, Trishthup and Jagati as the
Prakaraas or variations-incidentally the Names of Surya Devas Saptaashvaas;
Vishvamitra as the Rishi of Gayatri; Surya as Devata; Gayatri as Chhanda;
Prajapati as the Rishi of Gayatris Head; Brahma-Agni-Vayu and Surya as
Devataas besides Yajuh Chhanda.). Now, Praanayaama be done by closing
nose with all the fingers or only the tarjani and middle fingers, open the right
nostril to inhale forcefully and hold by reciting Om Bhuh, Om Bhuvah, Om
Swaha, Om Mahaha, Om Janah, Om Tapah, Om Satyam
the same Mantra, repeat the exercise thrice and make the
Sankalpa: Mamopaattah
durithakshaya
dwaaraa
Shri
Parameshwara
preetyartham Pratasshandhyaa -mupaasishye/ Having thus made the resolve,
initiate the recitation of the Three-Rucha Marjana Mantra of
mayobhuvaha-----/ above whose Rishi was Ambarisha, Sindhu Dwipa, Jala
Devata and Gayatri as Chhanda. Then perform Marjana with the Kusha in hand
on the head and sprinkle water from the Bhusthita Paatrataken in left hand all
around in different directions. (The broad meaning of Apohishtha Mantra
Waters of auspiciousness, the immense source of happiness and contentment!
Do shower your pure and abunant love on us and enhance our faculties to
acquire more and more knowledge; indeed the juicy source of your uniqueness
and omniscience is such that we humans get readily attracted to you and
worship you. Do enable us to secure fulfillment in our lives and channelise our
energies to obtain excellent progeny among other desires).

Following the Apohishtha Mantras, then there would be a Prayer meant to Surya
Deva: the Suryascha Mantras Rishi is Yagnavalkya, Surya Deva is Manyupati,
Raatri is Devata, Prakriti is Chhanda and Mantraachamana is the Viniyoga; the
Text of the Mantra is: Om Suryascha Maamanyuscha Manyupatayascha
Manyukrutebhyah Paapebhyo Rakshantaam/ Yadraatrya Paapamakarsham
Manasaa Vaachaa Hastaabhyaam, Padbhyaamudarena shishnaa/ Raatrimsta
-davalumpatu Yatkincha duritam mayi idamaham maamamrutayonou Surye
Jyotishi juhomi Saahaa/Iti jalam pibet/ ( May Surya Paramatma save me from
my great sins perpetrated out of my reckless anger, accentuated further by my

Angry Gods. Whatever sins that were peformed by me in the previous nights on
account of my wreckless thoughts, deeds as done by my own hands, by my
stomach or sishna or further provoked by the Raatris Abhimaana Devatas be
demolished through your mercy and forgiveness! May my ego and
uprooted and replaced with divine thoughts and Suryaatmaka jyoti or Sun
oriented effulgence so that the Homa Karya that I propose performing would
burn off my sins into heaps of ashes!; Having expressed extreme remorse, the
Kartha would then drink water as though to assuage the heat generated in his
heart.)

Pursuant to Mantraachamana is Arghya Daana:

Vishwamitrah Savitaa Gayatri Shri Surya Arghya daanye
Pranavyaahriti purvaya Gayatryaa tishthan Suryonmukhah Jalaanjali trih kshipet/
Kaalaatikramey Praayaschittartham chaturtham, Asaavaadityo Brahmeti
pradakshinam bhraman jalam sanchet, Arghyaanjalou tarjanyangashtha yogo na
kaaryah/ Idamarghya daanam Pradhaanamityekey/
Vniyoga be done to Gayatri, with Vishmamitra as Rishi, Savita as Devata, and
Gayatri as Chhanda. This Arghya is forwarded to Surya. One should stand up in
reverence looking at Surya Deva and leave down on Earth three Anjali / Palmfulls of Arghya and one extra Anjali as Prayaschitta owing to delay of the Arghya
daana.The Jala Sanchayana as stated is performed while taking three Atma
Pradakshinaas
reciting
the
MantraAsaavaatityo
Brahma-Brahmai
Vaahanasmi but care be taken not to use the Tarjani and Angushtha fingers in
the process.

Gayatri Japa- Anga Nyasa: Praanaayaamam krutwaa Gayatrya Vishwaamitrah

Savitaa Gayatri Japey viniyogaha/ Tatsavitur Hridayaaya namah, Varenyam
Shirasey swaaha, Bhargo Devasya Shikhaayai Vashat, Dheemati Kavachaaya
hum, Dhiyo yono Netratrayaaya voushat, Prachodayaat Astraaya phut-Iti
Shadanga nyaasah/ ( After Praanaayaama, Shadanga Nyasa is as follows: The
Gayatri Mantras Rishi is Vishwamitra, Devata is Savita, and Gayatri is Chhanda;
the Nyasa is done with Tat Savituas Hridaya, Varenya Shirasey Swaaha as the
Kartas head, Bhargo Devasya Shikhaayaai vashat as Shikha or tuft, Dheemahi
kavachaaya hum as both hands and shoulders, Yo no netraaya voushat as the
three eyes, Prachodayaat Astraaya phat as Ashta Mudra circling the upper body
with the right palm and hitting the left palm with a sound of thud. This is the Anga

Nyaasa krama which is optional to perform as it is not a Vedic requirement).

Likewise, Akshara Nyasa, Pada Nyasa, Shapa Vimochana Vidhi are not Vedic
necessities.

Gayatri Dhyaana: Aagaccha Varadey Devi japey mey sannidhou bhava,

Gaayantam traayasey yasmaad Gayatri twam tatah smirita/ Iti taamaahvaa- Yo
Devah Savitaasmaakam dhiyo Dharmaadi gocharey, Prerayettasya tadbhargah
tadvarenyaupaasmahey/ ( Devi! You are the one to fulfill my desires; please
present before me as I meditate to you; you provide Raksha to me and hence
called Gayatri. It is in this fashion, Gayatri is invoked who facilitates me to
respectfully worship Surya Deva and in turn the latters unique splendour inspires
my mental frame to lend itself towards Dharma.) Thus pondering over the import
and significance of Gayatri Mantra, the Katra would stand still before Surya Deva
and as though being desirous of visioning the Surya Mandala should perform the
Pranava Mantra Vyahritis some hundred and eight times or twenty eight times or
atleast ten times. Once the Japa is thus completed, the Karta would ensure that
during the Anaadhyaa period he would perform Gayatri Japa aleast twenty eight
nimes, ten times at PradoshaKaala, and so on. After Uttara Nyasa of the
Sandhya
Vandana
,
one
should
perform
sumanaamavaSomamaraatiyato nidahaati Vedah, Sa nah parishadati Durgaani
Vishwaa naameva Sindhum duritaadyagnih/ Taa-magni Varnaam Tapasaa
Jwalanteem, Vairochaneem Karma phaleshu jushtaam, Durgaam Deveegum
sharanamaham prapadye sutara sitarasey namah/ Agney twam paarayaa navyo
Asmaan Swastibhiti Durgaani Vishwaa, Bhuscha Prithvi bahulaa na Urvee
bhavaa lokaayantanayaashamyoh/ Vishwaani no Durgahaa Jaatavedassindhum
na Naavaa duritaatiparshi, Agney Atrivan manasaa gruhaano-Smaakam bodhya
vitaa tanunaam, Prutanaajitagum sahamaana mugravognigum humeva da
maadhrudaathaat/Sanah parshadati Durgaani Vishwaa KshaamaddevoAti
duritaatyagnih, Prat-noshi ka meedyo Advareshu sanaaccha hotaa navyascha
sathsi-swaam chaagney tanuvam pipraya swasmabhyam cha Soubhaga
maayajaswa/ Gobhirjushta mayujo nishikltam tavendra Vishno ranusancharema, Naakasyua prishtha mabhisamvasaano Vaishnaveem loka iha
maadayantaam/

Surya-Varuna Upasthaana: There is a school of thought that this Jatavedasey

Mantra should be the Suryopasthaana Mantra. After this Jatavedasey

then Taccham yo; Om Namo Brahmaney etc. be recited. This is how Pratah
Kaala and Saayam Kaala Suryopasthaana and Varunopasthaana be executed;
with the following Mantras are relevant respectively ;
Mantra reads as follows: Mitrasyacharshani dhruytasshravo Devasya saanasim,
Satyam Chitra shravastamam/ Mitro janaan yaatayati Prajaanan Mitrodaadhaara
Prithivi mutadyaam, Mitrah krishti ranibhishaabhi chasteyh Satyaayahavyam
Ghritavadvidhema/Prasa Mitra varto Astu prayaswaan yasta Aditya sikshati
Vratena , Na hanyateey na jeeyatey tvoto nainamagumho asnyotyanti to na
dooraat/ ( May I meditate Surya Deva whose magnificence is unparalleled and
eternal due to which reason the entire Universe gets attracted to Him as he is
omniscient and omnipresent and holds the Earth and Heaven together always
protecting and sustaining all of us. Whosoever follows Dharma and worships
Surya Deva is safeguarded by Him, never allowed to suffer from diseases , lives
for full hundred years and never tormented by failures and sins.)
thaana Mantra states: Imam mey Varuna shrudhi havamadhyaacha mridaya,
Twaa manassu raachakey / Tatwaayaami Brahmanaa vandamaanasta
daasaastey yajamaano havirbhih, Aheda maano Varuneyha bodhyuru
sagumsamaa na Aayuh pramoshih/ Yatchiddi tey visho yatthaa pradeva
Vratam Minimasidyavidyavi/ Yatkinchedam Varuna Daivyejanebhi droham
Manushyaas charaamasi, Achitteeyattava Dharmaayu yopi mamaanastasmaa
denaso Devaririshah/ Kitavaaso yadri ripuna deeviyadvaaghaasatyamutayanna
vidma,
Sarvaataavishya
sthithireva
Devataa
tey
syaama
Varuna
priyaasah/ (Varuna Deva! Please consider my sincere supplication and provide
me protection as I seek shelter Veda Mantras. Kindly do not ignore my request
to extend my life span. For sure, I might have omitted my daily prayers out of
ignorance or negligence but do pardon my blemishes and hearafter I should
indeed be careful!)

Following Surya or Varunopa-sthaanaas as above, the Sandhyopaasana Kartha

should then proceed with the Digdevata Namaskaaraas:
Namah Indraaya namah; Aagneyai dishey Agnaye namah; [Dakshinaayai
Dishaye yaascha-Yamaayai namah;Pradeeschyai-Varuna Deva; UdeechyaiKubera;UrdhvaayaiAdhovaayai-Avantaraayai-Agneyayai, Nirruti, Vayavya,
Ishanya] Sandhyaayai namah, Gayatrai namah, Savitrai namah, Sarasvatyia
namah, Sarvaabhyo Devobhyo namah/ After the Digdevataa Vandanaas the
Sandhyaa Vandana Karta should proceed further to recite:
jaatey Bhumyaam Parvata murthani, Brahmanairabhyanujnaataa gaccha Devi
Yathaa Sukham/ (Devi Gayatri! You are the resident of the Lofty and the Topmost

Shikhiraas and Mountains and at the same time Bhumi too; as the entire
Brahmana community worship you whole-heartedly you bestow happiness and
contentment to them; with this great hope, faith and determination, may I perform
Visarjana with the Mantra: Bhadranno api vaatayamanah;
Padakshinaas symbolic of Satyaloka, Pataala loka and upto Lokaaloka
Parvataas and having prostrated to Bhu Devi does the final Aachamanaas twice
over!

Taittiriya Version of Sandhya Vandana: Gayatri

with: Aayaatu Varadaa Devi Aksharam Brahma Sammitam, Gayatri
Chhandasaam Maataridam Brahma jushaswamey/ Sarva Varnam Maha Devi
Sandhyaa Vidye Sarasvati, Ajarey Amarey Devi Sarva Deva Namostutey/
the Aavahanaas as follows: Ojosi Sahosi Balamasi Bhraajosi Devaanaam
Dhaamanaamaasi Vishwamasi Vishvaayuh Sarvamasi Sarvaayuh Abhi -bhurom/
Gayatrimaavaahayaami Savitri -maavaahayaami Sarasvati -maavaahayaami,
Chhanda Rishinaavaahayami, Shriyamaavaahayaami, Hriyamaavaahayaami/

The Aavahanas are followed with Maarjanas: Aapovaamidagsarvam Vishwaa

bhutaanaapyah
Praanavaapah
pashava
Aaponnama
apomrita
maapassamraadaapo
viraadaapa-sswaraadaapas-Chandaag
ssyaapo
jyoteegshyaapo yajug shaapassatya maapa Sarvaa Devataa Aapo
bhurbhuvassuvaraapa Om/ On performing Jalaabhi- -mantrana, there should be
Mantraachaamana with the Suryascha Manyuscha Manyupatayascha etc.
the Ruk Pathana of the following is taken up: Dadhikraavunno Akaarsham
jishnorashvasya
vaajinah,
Surabhino
mukhaakaratprana
Aaayugum
shitaarishat/ ( Paramatma is ever victorious, Omni Present and the Unique
Protector; I pray to him most earnestly to purify our thoughts and
actions). Hiranya
varnaasschayah
Paavakaayaa
Sujaatah
Kashyapoyaaswindrah, Agnim yaa garbham dadhirey Virupaastaana
Aapassagyussyonaabhavantu/(These Sanctified waters possess golden colour,
pure and tranparent; the birth places of Kashyapa Muni and Devendra; these are
also the sustainers of the Garbha of Agni; these assume the Swarupa of the
Universe itself. May these hallowed waters destroy our sorrows and promote our
happiness!)Yaasaagum Raajaa Varunoyaati Madhye Satyaanrutey Apavasyan
Janaanaam, Madhuschuta-ssuchayoyaah Paavakaastaana Aassagyusyo naa
bhavantu/ (The Sacred Waters whose Adhipati is Varuna Deva is always

watched by Yama Dharma Raja as the latter is present in

Paapa-Punyas that human beings perform and bless them by purifying
providing nourishment).Yaasaam Devaadi vikrunvanti bhashayaa Antarikshey
bahudhaa bhavanti, Yaah Payasondanti Shukraastaana Aapassyaggusyo naa
bhavantu/ (May our tribulations get demolished and happy tidings ushered in by
the Sacred waters whose staple food is for Pitru Devatas in the Heaven and
whose basic source of food is for human beings too by way of rains from the
Skies). Shivey namaa chakshushaapashya yaatanuopasprsha tatwamchamey,
Sarvaagum rapsushado huvevomayivarcho balamojoniddhatta/
waters vision us and shower propitiousness by touching and passing Brahma
Teja, physical endurance, enthusiasm and stability of mind!). Barring Aavahana
and Maarjaana, the Procedure of Arghya daana, Gayatri Japa and the rest of the
Procedure is as above as in the case of Taittireeyaas too. At the end of Gayatri
Japa, the Upasthana Vidhi is also as in the earlier version of the six Mantras viz.
Om Mitrasya charshani-Om Mitro janaan-Om Prasamitra-Om Yatkinchitey-Om
Kitavaaso yadri. Digdeva Vandana is followed by Gangaadi Punya Nadi Vandana
is supplemented by: Namo Ganga Yamunaayormaddheyye Vasantiteyme
prasannatmaanaschiranjeevi tam Vardhayanti nam,o Gangaa-Yamuna
yormaddhya -scha Namah/( My venerations to Ganga and Yamuna Rivers; may
those Punyaatmaas like Maharshis residing in the River Surroundings bestow
long life and contentment to us.) At the end of the Upasana, the Karta would
announce his Naama-Gotra-Pravaras and seek pardons to him for the
insufficiencies in the Sandhya Vandana procedure while prostrating on Bhumi.

Katyaayana Version of Sandhya Vandana: In the Katyaayana Procedure

performs Aachamana and initiates the worship with introductory prayers
like Bhuh punaatu, Bhuvah punaatu, Swah unaatu, Bhurbhuvaswah
punaatu /followed by Apavitrah Pavitrovaa Sarvaavasthaangato piva
Pundarikaaksham sa Baahyaantarassuchih/ and be seated with Vishnu
Smarana. Aachamana again and Pranayama, Mamopaatta------Sankalpa and
Gayatris Aavahana: Gayatrim Tryaksharaam Balaam Saaksha Sutra
kamandalum, Rakta Vastraam Chaturvaktraam Hamsa vaahana samsthitaam/
Brahmaaneem
Brahma
Daivatyaam
Brahma
loka
Nivaasinim,
Aavaahayaamyaham Devimaayantim Surya Mandalaat/ Aagaccha varadey Devi
Tryaksharey Brahma vaadini, Gayatri chhandasaam Maata Brahma yoney
Namostutey/ ( My sincere Invocations to You Devi! the Three-Lettered Ga-YaTri, Aksha Sutrini, Kamandala Yukta, Rakta Vastra Dhaarini, Chaturmukhi,
Hamasa Vaahini, Brahma Deva Sahita, Brahma loka Nivasini, Surya Mandala

Sthita, Bramani Gayatri!My Aavahana to you Brahma Vaadini,Veda Maata,

Brahma yoni, Varadaayani, Tryakshara Gayatri Devi, my prayers to you Devi!).
After Aavahana, Maarjana and Aghamarshana-or two Marjanas- are performed
with the three Ruchaas of Apohishtha, and Suryascha, and leave water on
Earth
from
the
left
side
with
the
two
Mantras
viz.
Sumitrayaana and Durmitrayaa as the Rishi of these is Prajapati, Jala is
Devata, Yajuh is Chhanda. The Mantra states:
Auoshadhayah Santu ---Durmantraayastasmai Santu
cha vayam dishma/ On completion of this, recite theThree Ruchaas viz
cha etc. or Drupadaadi Rucha Traya for performing Aghamarshana.
Praatah and Saayam Sandhyas three Arghyas are required to be offered but in
Madhyaahnika
Sandhya
one
Arghya
is
offered.
Now
about
Upastthaana.Udhvayamudutyamiti dwayoh Praskanva Rishih Suryonunushthup
Gayatrou, Chhandasi; Chitram Devaanaam, Angirasa Kutsah, Suryah Trishthup
Chhandah,
tatchakshurtdhvangaadharvanah
Suryahpura
Ushnik,
Upasthaaney/ (To both the Udvayam and Udyutyam the respective Mantras
respectively are as follows: Praskanva is Rishi-Surya is Devata-Anushthup as
Gayatri Chhanda and Chitram as Devaanaas; Angirasa, Kutsa as Rishis-Surya
as
Devataa-Trishtup
as
Chhanda.
Besides
Mantra, Dadhyaarnava is Rishi, Surya is Devata, Pura Ushnik is Chhanda.Then
four Mantras are recited in a row viz. Om Udvayam Tamasah, Om Udyutyam
Jaatah, Om Chitram Devaanaam and Om Tad- chakshu Deva hitam
the Rishis-Devatas and Chhandasaas; while doing so, the Karta raises his hands
above the shoulders as a mark of veneration and also announcing ones own
Shaakha etc. The Recitals would follow Paranayama and Anga-Mudra
Nyaasaas and Tarpanaas. Moola Mantra should be recited later viz.
Shukramasi Mritamasi Dhaamanaamaasi Priyam Devaanaa manaadhrushtham
Deva yajanamasi Parojasa iti/Vimalah Paramaatmaanushthup Gayatrupasthaa
Om Gayatrasyekapadi Dwipadi Tripadi Chatushpadyasi na hi padyasy
Namastey Tureeyaaya Darshataaya Padaaya arorajaseysaavadom, Tato Gayatri
Japaantah puravat/To this Moola Mantra Parameshthi is Rishi, Praja-Pati is
Devata and Yajur Veda is Chhanda. To Gayar -tekapadi Mantra,
Vimala, Paramatma is the Devata and Anushthupis Chhanda. All
are significant in the context of Gayatri Upasthaana. Later on Gayatri Japa be
done as stated in the earlier sections. In fact, if a person has the ability to
perform more, he might as well execute Vibhranda including Anuvaaka,
Purusha Sukta, Shiva Sankalpa and Mandala Brahmana. Any how, the Sandhya
Vandana Prakriya is accomplished after Disha Vandana, and Visarjana before
reciting Uttamey Shikharey and Devaagaatu Vidogaatu Mantras/
of the Sandhya Puja ends up after Bhu Pradakshina and Saanga Pranaama.

This is the Version of Kaatyayana Sandhya.

Sandhya Phala: Those who perform Sandhyopaasana would

heaps of sins done currentlyor on the previous births and pave way to Brahma
Loka, but those who neglect this fundamental duty would disqualify to reap fruits
of various other tasks of propitiousness like Vratas, Tirtha Yatras and so on. In
case the prescribed timings of the Tri Sandhyas are over-crossed then the
Prayaschittais to offer excess Arghya Pradaanaas by way of extending the days
Sandhya till the evening. If no Sandhya were observed in a full day, then the
Prayaschitta is to perform Upavasaas in addition to Gayarti Japa one
and eight times minmum. In the case of inability to do so then extra number of
Gayatri Japa be performed in instalments in addition to compensating
Upavasaas. Consistent failure of the Upasana would demand
23 Homa Prakriyas

Performing Nitya Auoposana Homa by one- self is far better than by proxies
as that tends to reduce the fruit by half. However the proxy could be ones wife,
son, daughter, brother, brother-in-law, son-in-law, any other relative or by Ritviks;
but what is important is to perform the homa. On Parva dinas or festivals and
the auspicious days, this is better performed by the self. Well before the
Suryodaya or Suryasta, Agni or Gruhaani is readied and the Agni Karya is
intiated after the Sun Rise or Sun Set. At the Agni Prajjvalana or when the Agni
is at full bloom till its end, the Homa is executed with the recitation of Om
Bhurbhuva Swaha by way of continuous Ghritaahutis.The Aahutis are offered
during the ten ghadiyas after Sun Rise ie till the ninth ghadi before the Sun Set
and any extension thereafter should be done after Prayaschitta by way of four
additional Ahutis with the Mantra Doshaavastarnamah Swaaha
(Purification) of Homa saamagri. After the Shrouta Homa, Smaarta Home be
performed too. Some persons perform Smarta Homa earlier. In the context of
Aadhaana and Punadaadhaana, Homaarambhas are always performed in the
Saayankaalas only. The homaas in the morning and the evening are to be done
only by the same Homa Dravyaas. However, the Kartha might not be the same.

Ashvalaayana Smaarta Homa Prayoga: After Aachamana and Pranayama,

there should be a Sankalpa: Shri Parameshwara preetyartham Saaya

moupaasana homam / Praataroupasana homam vaamuka dravyena

karishye/ Reciting Chatvaari Shringaa Mantra as Dhyaana, the Karta would
sprinkle water thrice all around with his hand, touch the darbhas that are spread
over, lift the north placed darbha, light the Samidhas and Homa dravyaas with its
pratibimba or reflection of the lit darbha and pray to Prajapati with the Ruk
viz. Vishwaani na, place the Samidha in Agni and offer hundred rice grains to
Agni saying Suryaaya swaaha as the Prathamaahuti. On mentally announcing
that the offer of more than hundred rice grains be made, the Dwiteeyahuti is
made to Prajapati with the invocation Prajaapataye namaha/
Agnyopasthaana is made without Paristraana ( counting the number of Kushas)
but with Parisamuhana ( Sprinkling water around the Sacrificial Fire)
andParyukshana ( directing the right hand of the Karta from one direction to
another direction, spreading darbhas and initiating the worship service).
Aayumsheeti tisrunaam Shatam Vaikhaanasaa Agnih Pavamaano Gayatri
Agnyupastaaney viniyogah/ Agneytwanna iti cha tisruu-naam Goupaayano
Loupaayano vaa Bandhuh Subandhuh shruta Bandhurvipabandhu schaagnir
vipadaa viraat Agnupasthaaney viniyogah/ ( The Upasthaana of Agni is
performed by reciting the three Ruchaas ofAgna yaamyushi
is Shanta Vaikhaanasa, Agni is Pavamaana Devata, Chhhanda is Gayatri; the
four Ruchaas of Agney Twanna Mantra whose Rishis are Goupaayana or
Loupaayana and Bandhu-Subandhu-Shruta bandhu and Vipra bandhu Rishis,
Agni as Devata and Chhanda as Dwipada Virat; Prajaapatey Hiranya Garbhah
Mantra whose Rishi is Hiranyagarbha, Devata is Prajapati, Trishthup as
Chhanda; Tantum Tanvandeva Mantra whose Devataa is Agni, and Jagati as
Chhanda; and Hiranya garbho Hiranya Garbhah whose Rishi is Hiranyaarbha,
Devata is Prajapati, Chhanda is Trishthup; thus all these Mantras are in Viniyoga
for the Upasthana. These Mantras are to be recited standing in Vaayavya
After the Upasthana, the Karta is to be seated and would recite
Mantraas while applying Vibhudi on the forehead and the body finally praying to
Vishnu and stating Anena homa Karmana Shri Parame -shwara
preeyataam ( May Parameswara be pleased by this Homa.).
there would be the Viniyoga of Suryopa -sthaana with three Praajaapatyaas
viz. Suryono divassuryaschakshuh Suryo Gayatri Suryopa sthaaney viniyogah;
Udutyam Kanvah Praskanvaha Suryo Gayatri Suryopasthaaney;
Devaanaa -mangirasah Kutsa Suryastripshut Suropasthaaney viniyogah/
the Suryono Mantra the Rishi is Sourashya Chakshu, Surya is Devata, and
Gayatri is Chhanda; the Udyukatm etc. Mantra has Kanva-Praskanva as Rishis,
Surya is Dvata and Gayatri is Chhanda; Chitram Devaanaam Mantra has
Angirasa-Kutsa as Rishis, Surya as Devata and Jagati as Chhanda; and
Namo Mitrasya Mantra the Rishi is Soumyobhitapa, Surya is Devata and Jagati

as Chhanda; in all these cases, Suryopasthaana is Viniyoga. Some Vidwaans

however believe in the reciting of Tantumtanvan in the Suryopasthaana in the
morning. It may however be cautioned that when the Homa Prayoga is done by
the Karthas wife or daughter, there should not be the Viniyoga of the
Dhyaanopasthaana Mantras.

Hiranyakeshiya Homa Prayoga: The Hiranya Keshiyaas propose the Sankalpa

seeking the willingness and Satisfaction of Parameshwara and initiate the Homa
to perform Parisamuhanaand Paryukshanawith the Mantra
tadvasava/ from Dakshina (South) to Purva (East); the first mention of the
Mantra is Aditenumanyusva from Dakshina to Purv; then
manuswa from Paschima to Uttara; the third Paryukshana is
manyuswa from Uttara upto Purva and finally the fourth Paryuksana in all
directions from North to North with the Mantra: Devasavitah prasuva.
quietly take the samidhaas on hand and perform parishena in all thedirections
and
into
the
Homa
kunda.
Then
recite:
Anumtenvamaggastaah
Saraswaten
-maggahthaah
Deva
Savitah
praasaavih and perform prokshana or sprinkling water in all the directions
circularly. Udyutyam and Chitram Devaanaam etc.Mantras
Prahahkaala Upasthaana while Agnirmurdhaa Diva and Vaangmaney
Pushkataadadhi
Mantras are
utilised
in
the
Saayamkaalas
Upasthaama.Aapastamba Vidhana Homa: In the evening, the Aapastamba
Sutris make two Aahutis , one by the Mantra Aganaye swaaha
swishtakrutey swaha/ In the morning their Aahutis are made with the
Mantras Suryaya swaha and Agnayey swishrakrutey swaaha.
difference and the rest would be as in the case of Hiranya keshi vidhana.
Katyaayana Homa Prakaara: To Katyaayanaas the Saayam Kaala Homa at
Suryastama is the one which was done at the Pratah Kaala Homa before
Suryodaya. From the Pratahkaalas Upaasthana till Sandhya Karma and Gayatri
Japa is carried out in this. Then Sankalpa is made as earlier and after picking up
darbhas from the deposit, transfer three darbhas from the left to the right hand
and offer them to Agni, take water to perform prokshana with Akshataas around
the Homa Sthaana and recite the Swaaha Mantra viz.
Prajapatayey Swaaha / The Homa is done with curd or rice grains. In the
morning the Homa is performed with the Mantra:
Prajapataye
swaha. The
Upasthaana
in
the
evening
is
done
with Samastwaaya and in the morning with Vibhraat.

shortcoming in the Homa then the Prayaschitta is the recitals of Ashtottara /

Sahasra Gayatri Japa.

Homa Dravyaas and Homa Lopa Prayaschitta: The normally utilised material
in the HomaKaryas include Dhanya,Yavaas, rice and wheat in raw form, tilaas,
milk, curd, and ghee .The materials for Uttaraahutis are to be larger in quantity
than in the Purnaahutis. Samidhaas include Arka, Palaasha, Apamarga, Peepul,
Gular, Shami, Durva, Darbha, Bel, Vata etc. all with skins and of he length of ten
to twelve inches long. If Homa and Aahutis are performed together, then the
Mantra Yatra vetta vanaspatey be recited. If Nitya Homa suffers from a break,
then Aajya Samskaarana be resorted to and offered to Agni four times ie Ekam,
Dwi, Trini and Chatvaari while reciting Manojyotirjusha taam/
Nitya Homaatikramana or Homa Lopa( default or deficiency in the Homa)
the Ghees samskara or purification is done and after filling the ghee with the
ladle byfour times and homa is performed with the Mantra Manojjyoti
turshataam/ If twelve days continuously there occurs a Homa Lopa and there
should be a Praayaschitta by doing Samskaara or purification of Homa dravyaas
and additional Aahutis twice over in double count. Besides this, there should
Upasthaana of Agni, Surya and Prajapati without Homa so that the memory of
that prayaschittha should sink in the Kartas inner self. When there is Ashoucha
or any such unavoidable situations, then also similar praayaschittaas need to be
observed. While this is the manner in which Hiranyakeshis observe, Aapastamba
Sutris obereve Prayaschittha for three days. As Agni naashana occurs for more
than twelve days, the Kartha himself has to perform the Homa but not by proxies.
When Agni is sought to be revived by the Self himself called Atmaaropana then
after three days again then there should be repeat Aadhaana of Agni to ensure
that there should not be Avaropana again.

Saayam Pratah Homas dispensation: In case both the Saayam-Pratah Kaala

homas are done together, then there should be a Sankalpa to
say Saayampraatarhomousamasya karishye and at the Homanta
sprinkling water in a cirular manner and Samskaranaor purification of the Homa
Dravyas are performed. Then the Samidhaas are placed in the Agni,Aahutis
given withSuryaya Prajapataye and after Havishyaanta Upasthana is achieved
with the recitation of the MantraPancharchascha Vama Devassurya Vaishanarou
trishtup/

Paksha Homa: On the Maasa Pratipada Tithi, there would be a Sankalpa:

Saayamaasaa- rambhya Chaturdashisaayamavadhikaan Pakshahomaatasrena
karishey/ (Commencing from this Pratipada evening till Chaturdashis evening, I
resolve to observe the Homa on the pattern of Paksha Homa Tantra). Placing
rice in two Patraas or vessels and following the Principle of Vriddhi-Kshaya or
Increase-Decrease, fourteen measures in a day-descending manner of rice is
offered to Agni with theAgnaye Swaahaa with the first vessel rice and the second
vessel measure addressing Prajapati in the homaas. In the same manner the
second morning homa is done with the Sankalpa:
vidhaanakaan Pakshahomaanstatrena karishye/ (That is: I shall perform the
morning homa on the Parva days on the format of Paksha homa tantra as was
done on the previous evening). If there is any hindrance in the Paksha Homa
some time half way through, then the Atikranta homas should be done
additionally in the third paksha; however if the obstacles are still not surmounted,
there would be the risk of having to do the Paksha homaas through out the life.
Samaaropa Vidhi: Agni Samaroha or Creation of Agni is accomplished by
Prakriya ie rubbing wooden pieces and rope by Brahmans in the Nirmanthana
or wood churning in highly significant Ceremonies reciting very powerful
Mantras. After executing a homa, if Agni is produced by Arani method or with a
feeling of the same by reciting the Mantra Ayam tey yoniVishwamitra, Agni is Devata, Anushtup Chhanda- then that process is called Agni
Samaaropa. Pratyavaroha is the process of placing the Samidhas in
so created by Arani or the feeling of the same; this procedure of Agnyaadhaana
or creation of Agni and its Pravaroha-Pratyavaroha along with the recitation
of Aajuhwaana and Udbhudhaswa Mantras is observed for Parwa dinaas or
twelve days of immense significance both in the evening and morning sessions.
The Samaaropa and Pratyavaroha are to be executed by the Karta himself and
not proxies except by his wife who might perform the Pratyavaroha part. But if
there is any Pravasa or Ashoucha mid- way, then Pratyavaroha might have to be
done by Ritviks since Samidha Sparsha of Agni needs to be maintained during
the Twelve day Samaaropa Vidhi. On the return of the Pravasa
Karta has to perform Anugamana Prayaschitta to revive the Gruhaagni and
after
Sarva
Prayaschitta
for
the
full
eligibitity.
Punaraadheya Prayaschitta: As the samidhaas of Agni are spent away, the
procedure of its revival is known as Punaraadheyana with prayaschitta. After
obtaining all the material required, the process starts with the Sankalpa
of Gruhyaanyanugamana Prayaschhittam karishye,

Ghritaahutis or Aahutis of Ghee with the recital of Mantras like

then Sarva Praayaschitta homaas. This would be followed by Upavasa of either
of the Couple for twelve nights and / or Repetitive Ghrutaahutis for as many
days. Some opine that if Agni is put off for three nights, then the Karta should
observe hundred Prayayamas; beyond that for twenty nights the Agni is off then
one day Upavasa; beyond that upto two months then Upavasa for three nights;
and if the Punara -adhaana is not done for one year then one Praapatya
Kruccha and beyond that one Kruccha Vrata for each years loss. Thus the Sarva
Prayaschitta is done and Sankalpa made: Nashtasya Gruhyaagneyh
Prayaschittam karishye. In the case of Vivahas and such other needs of
Gruhyagni
then
: Swaagni
bhramenaanyaagnou
swayam
yajeney
swagnaavanyaa yajaney vaa Pathikruta stasyakalipaakam karishye/
apperehension of creating a Second Agni from out of his own Gruhaagni or
otherwise, the Karta creates another Agni to prepare the Sthaalipaka or Charu);
he offers the same in Purnaahuti homa with the Mantra :
swaha/ In the context of post-Vivahas, or after Adhanaas or conceptions,
Purnimas and so on Sthalipakaas are required to be initiated. In respect of
Yaagaas, if Pratipada Tithi is missed, then the following Tithis excepting
Chaturthi, Navami, Dwiteeya, Panchami, and Ashtami before the
are suitable for performing Yaagaas. If having done Anvaadhaana or placing
ghee etc in Agni on Pratipada Tithi but Ishtior initiation of Yaaga has not been
done then triteeya or such other Tithis would be suited for doing
Prayaschittha homa and again Punar-Anvadhaana to proceed with the Yaaga
Karya. In the following Parva, Atineshti and Pathikrut could be performed then.
As there was time barred by not thus doing Yaaga on Pratipada, then Paada
kruccha be observed. In the third Praatipada too if the Anvadhana and Ishti
were not done, then Ardha kruccha Prayaschitta is possible but in the fourth
attempt there would not be further prayaschittha is not possible and there would
be Agni Naasha. Thus the only alternative would be Punarodhaana but this type
of Punarodhaana is different from Punaradheya in the context of Vivahas
demanding
far
sterner
measures.
Agnyopaghaataas: In the event of forbidden and loathsome material come into
contact with Pavitra Samidhas or Homa Kunda, then that is indicative of
Agnyopaghaata and the Agni gets sullied and destroyed. In the first category,
one has to perform Punadaaradheyaor revival of Agni and in the second type
Punaraadhaana or Agni Sparsha. Alrernatively, intense Samidha homa along
with by lots of Ghrita is to be resorted to by reciting the Mantra:
Rudraavasava ssamidhataam Punar Brahmano Vasu neetha yagnaih,
Ghruteynatatwantanuvo vardhayasva Satyaassantu Yajamaanasya Kaamaa

swaaha/ Aditya Rudra Vasubhya idam namama! (There should be Samidha

Homa and Ghrityaahutis addressing Aditya, Rudra, Vasu, and Brahma).
Purnahuti is done in such a way that when water is poured on the ferocious Agni
it sounds like a hissing flame! Let there be Sarva Prayaschittha as though the
main Ahutis merge into the swishtakrut Ahutis. Another need for a Sarva
Prayaschittha arises in the context of Pitru Pinda Yagna. If Praneetaagni is weak
or as good as put off then the homa karma be discontinued, Sarva Prayaschittha
be performed and punah pranaya be done before the homa is continued again.
If there are shortcomings in the Pinda Pitru yagna, then Purnaahiti be performed
as follows: Pindapitru yagna lopeyVaishvaanara charuh Saptahotraakhya mahaa
havirhotyeyaadi mantreh Purnahutirva/ ( Purnahuti be done with Vaishwaanara
charu Saptahotya akhya Maha Havi or Hota Mantras). Also, in connection with
actions like Sharanaa Karma, Sarpa bali, Ashwiyuji, Aagrayana and
Pratyavarohana are not perfected, then Praajaapatya kruccha must be done.
Those who who have not done Aagrayana should offer Vaishvaanara Charu to
Agni be way of Navaanna Bhakshana. If Ashtakaa is not done then the person
concerened should observe Upavasa. If Purnendu Shraaddha is not done then
too Upavasa be observed or in place of that provide a good Bhojana. If
Anvaashtaka is not achieved then there should be a Japa by hundred times of
the Rucha viz. Yebhirdubhi Sumanaa Yebhirundubhih etc.
Dhishnyaasa etc.Purnahuti be done when- ever Charu homa is done.
Lapses and remedies: Further, certain lapses like Stree Sangam on forbidden
Tithis, performance of Yagnaas on avoidable Tithis, delay in observing Darsha
Purnamaasa Vrata, consumption of Lahsan or garlic and such forbidden
eatables, Abhojya Bhojana from Persons or of materials and so on require to be
rectified by Aajya homa with the Mantras: Punarmaataitwindriyam
Dhishnyaasa or atleast by way of Japas. In case a dove,or Kite or owl
house, then the recital of Devah Kapota Sukta be done or ghrita homa as per
Paka Yagna Tantra. On getting bad dreams, the Rucha of
vaa be recited after Sun set. To overcome fevers or diseases, Charu homa be
done with Munchamitvaa Sukta and perform Panchaahutis and with the sixth
Aahuti the Swishta kruta. On doing Prokshani and Praneeta, as the
water are sprinkled then recite the three Ruchas of
Ghritaahutis with Tatam mey apastadutaayatey Rucha. In case Samidhaadhaana is not held but is reminded about it after the Aajya bhaaga, then
Viparyasa Prayaschittha be done and Samidadhana again and then perform
Pradhana Yaaga. If Pradhana Yaga is held even before Agni Samvidhana, that
again is a blunder and demands Siddhi Prayaschitta. Either the husband or wife
of a family should be present at the nearness of Agni at the time of Sun rise and

Sun set. If both of them leave the house and cross the boundaries of the village
or township without attending to the homa then on return, Agni Punaraadhaana
be done . If frequent lapses of Agni occur, then Agni gets the risk of Naasha or
destruction. Agni also tends to decay if jala nimajjana or bathing is
Atmasamaaropana or resort to copulation on Nishidda Tithis. If a Karta has
more than one wife and if neither of the wives looks after the Agni,then also Agni
naasha is expected. When the husband is away and wife neglects the Agni, then
the latter gets extinguished. In fact, punaradhaana
and re-instatement is not done even when the Karta neglects for a over a year
then Agni Nasha is inevitable. Rajodoshey samutpanney ritakey sutakey piva,
Pravasannagnimaam Viprah punataadhana marhati/
menses, or when there occurs Sutaka due to deaths or births in thefamily, Agni
punaradhana is required.) Nachaagni homavelaayaam pravasennacha parvani/
There should not be travels at the time of Homa or during the Parva dinas, the
Karta is forbidden to travel and if so Punaraadhana is inevitable).
pachedannam
sutakey
mrita
kepivaa,
Apaktwaatu
vaseydraatrim
punaraadhaana marhati/ (Paaka Karya or cooking of grais or charu has to be
done daily in the Homaagni and even if this is not
Punaraadhana of Agni is a must. Rigvedis opine that after Vivaha homa or
Griha pravesha homa, the Nityaagni Kartaas ought to perform punaraadhana of
Grihaagni. Further, Aahitaagnis do not eat food cooked by others except jaggery
and milk. However, they eat as an exception of what is cooked with milk and
ghee only without water. In the Pratarhoma what ever is cooked in the Homagni
and is left over is mixed with that which is cooked by wife or a relative with
Shuchior purity. In the Paakaagnieven if one day is not cooked then there sure
is
a
case
for
Punaraadhaana.
The qualification of a genuine Brahmana: Another significant fact in this
connection is: Yasya Vedasascha Vedeecha vicchidetyo Tripurusham, Savai
durbraahmanoyassarva karmasu garhitah/ Agnihotram prakurveeta Jnaanavaan
Shraddhayaanvitah, Agnihotraatparo dharmo nabhuto na bhavishyati/
whose vamsha in which three Purushaas including himself possessed neither
Vedaas nor Agni Vedika is called a Durbrahmana and is not eligible for any
Dharma Karma or pious task; he is certainly among the condemnable lot. There
can be no lofty Dharma higher than that of knowledge and devotion either in the
days of yore or in the contemporary Society!Yodadyaatkanchanam Merum
Prithiveemcha sa Saagaram, Tatsaayam Praatarhomasya tulyam bhavati
Maanavaa! ( It is difficult to assess whether charity of gold measuring Meru
Mountain and as much of all Oceans put together might or not be equal to the

fruits of executing the Morning and Evening Homa Vidhi with sincerity and faith!
Nitya daana vidhi: Ekasminnapyatikraantey diney daana vivarjitey,
Dasyubhirmumshitasyeva yuktamaakrandium bhrusham/ Tasmaadwibhava anu
saarena Dhana Dhaanyaadi deyam sambhvey, Phugee phalaadimapi
pratyaham deyam Tato Gobrahmanaadi mangala darshanam/
adequate to a person to cry hoarses like a Traveller plundered by high handed
bandits. That is why one should give away in charity each day according to ones
own status and capacity; if nothing he could part with a bit
riches that he might not possess but even a flower or a fruit or a betel leaf. That
sincerity in giving a Daana would surely usher to him glimpses of Cows and
Brahmanas and aside from them excellent tidings of propitiousness!). It has
been emphasised again and again that Anna-Daana is of highest
significance: Sarveyshaameva Daanaanaam Anna daanam param smrutam,
Sarveshaameva jantunaam yataschajjeevitam phalam/ Yasmaadannat prajaah
sarvaah kalpey kalpeyssrujat Prabhuh, Tasmaadannaat
bhutam na bhavishyati/ (Among all the Danaas the outstanding one is of Anna
daana since that daana done by all Beings bestows life-long blessings and that
is so in any Kalpa or any Kaala. Indeed the significance of this daana is not only
unprecdented but is everlasting) Skanda Purana states:
Mokswhaanaam
Dehaha
parama
saadhanam,
Stithistasyaannapaanabhyamatastat
Sarvasaa
-dhanam/
Annam
Prajaapatih
saakshaadannam Vishnuh Shivahswayam, Tasmaadanna samam daanam na
bhutam nabhavishyati! (Among all the Purushardhaas viz. Dharma-ArthaKaama Moksha, the single and unique Saadhana or Means to achieve is Anna
daanam. In fact, Annam is Prajapati Himself; It is of
Swarupaas. That is why the validity of Anna daana in the remote past and of
distant future!) Note: In the Ahnika Prakarana, the First Segment has been
provided with the Dos and Donts of a Routine Day, especially of Sandhya
Vandana and Homa Vidhi. The forthcoming Second
Shastraabhyaasa as a component of total Eight Segments.
follows:
Veda Shastraabhyaasa: Pathedadhyaapayedvedaan japachhaiva vicharayet,
Avekshetey cha Shaastraani Dharmaani Dwijotthamah/
to practise Veda Pathana, Upadesha and Vimarsha or Reading, Teaching and
Criticise constructively; so should be the way for Dharma Shastras too).
Vedaabhyasa is to be followed by Devataarchana, Prathahkaal Homa, Brahma
Yagna and in the days chaturtha bhaaga the Vedaabhyaasa.
pujaam Pratarhomaa -nantaram, Kurveeta Devataa Pujaam Japa

Yagnaanantaram / ( After Homa Karya in the morning, Deva Puja be done as

also after Japa Yagna.). Deva Puja is done thrice a day at the Three Kaalaas. If
not possible, then the Pujas be performed in the morning and afternoon with
Gandhadikopachaaras and in the evening Deva Puja is done by way of Aarati.
The Pujaas are done to ones own Abhishta -Devata such as Vishnu-BrahamaShiva- Surya-Shakti-Ganesha etc. In Kali Yuga however, it is widely believed that
Vishnu-Shiva Puja is of significance. It is stated :
punyam Vidyatey Karma Vaidikam kwachit, Tasmaadanaadi madhyaantam
Nityamaaraadhettaram/ (There is no other Veda Karma than Puja to Vishnu as
he has no beginning nor end); or Deva meeshanam Bhagavatam Sanaatanam,
Pranavey naathavaa Rudra Gaayatrya Triambakena vaa/
performed to Ishana with Pranava, or Rudra Gayatri or of Triambaka Mantra
or Om Shhivaya Namah Mantra.The Pujas are done to Pratimas or Shaalgraama
or Baana Linga. Avaahana (Invocation) and Visarjana (Termination) are required
to only to Fixed Idols but not to Pratimas. At the appropriate time after
Suryodaya, the nirmaalya or the left-over of the previous puja by cleared and
initiate the Puja Proceedings with Ghantaa naadam and Praanaayama with the
Mantra Recital of Om YebhoyMaataa, Om Avaapitrye
Maha Vishnu pujaam karishye Or Rudra Vinaayaka Surya Shakti parivruta Shri
Maha Vishnu Pujaam karishey/ This would be followed by Asanaadi Sevas and
the Vishnu Sukta of Shodasa Ruchaas whose Rishi is Narayana, Devataa is
Purusha, Chhanda is Anushthup and at the end Trishtubh commencing
with Sahasra
Sirsha
Purusha/
[Purusha Sukta with brief meanings: 1) Sahasra Sirsha Purshah
Sahasraakshah
Sahasra
paat,
Sa
Bhubim
Vishvato
Vrutwaa
Atyatishthaddashaagulam/ (Bhagawan/ Maha Purusha who has countless
heads,eyes and feet is omnipresent but looks compressed as a ten-inch
measured Entity!)2) Purusha ye Vedagum sarvam yadbhutam yaccha bhavyam,
Utaamritatwa--syeshaanah yadanney naa ti rohati/
present submerging the past and the future and is indestrucible and far beyond
the ephemeral Universe) 3) Yetaavaa nasya Mahimaa Atojjyaaya -gumscha
Puurushah, Paadosya Vishwa Bhutaani Tripaadasya -amritam Divi/
is visualised in the Creation is indeed a minute fraction of His magnificence and
what ever is compehensible is but a quarter of the Eternal Unknown)
4)Tripaadurdhwa Udait Purushaha Paadosyehaa bhavaatpunah, Tato Vishvan
-gvyakraamat saashanaa nashaney abhi/ (Three-fourths of the Unknown apart,
one fourth emerged as the Universe and the Maha Purusha is manifested across
the Totality of the Beings including the animate and inanimate worlds)
5) Tasmaadwiraadajaayata ViraajoAdhi Puurushah, Sa jaato Atyarichyata

paschaadbhumimatho purah/ (From out of that Adi Purusha, the Brahmanda

came into Existence and Brahma spread himself all over and became Omni
Present.Then He created Earth and Life to Praanis.)
Deva
Yagna
matanvata,,Vasanto
Asyaaseedaajyam
Greeshma
Idhmassharaddhavih/ ( The Yagna Karyas done by Devatas with Maha Purusha
as the Aahuti converted Vasanta Kaala as Ghee, Greeshma Kaala as Indhana or
the
wooden
pieces,
and
Sarat
Kaala
as
Havi
or
Naivedya); 7)Saptaasyaasanparidhayah Trissapta Samidhah Kritaah, Devaad
Yagnam tanvaanaah Abadhnan Purusham Pashum/
Bhutaas of Prithi-vyaapas-tejo- vaayura akaashaas and the Day and Night as
the Parithis or the boundaries of the Yagna Kunda; twenty one Tatwaas viz.
Pancha Karmendriyas, Pancha Jnaanendriyas, Pancha Bhutas, Three
Ahamkaaras, Three Tanmatras of Sprasha-Rupa-Rasa; and Mahatawa
Samidhaas; Devatas as Ritwiks and Brahma as Yanga Pashu) 8)
barhishi proukshan Purusham jaatama -gratah, Tena Devaa Ayajanta Saadhyaa
Rishayascha ye/ (All the Participants of the Yahna viz. Devas, Sadhyaas, Rishis
and such others perform the Prokshana or sprinkled the Sacred Water on the
Yagna Purusha and accomplished the Yagna);9) Tasmaad yagnaat Sarvahutah
Sambhrutam
prushadaajyam,
Pashugstaagschakrey
vaayavyaan
Aranyaangraamaschaye/ ( In this Universal Yagna emerged Dadhighrita or
Curd-Ghee Mix, Birds, Ferocious and normal animals, and such others were
crerated);
10) Tasmaadyagnaatsarva
hutah
Ruchassaamaani
jajnirey,
Chaandaagumsi jajnirey tasmaat Yajustasmaa dajaayata/
Yagna were created Rig Veda Mantras, Sama Veda Mantras, Gayatri and other
Chaandasaas
out
of
which
Yajur
Vedas
too
emerged).11)
Tasmaadashwaa Ajaayanta yekeycho bhayaadatah, Gaavo hajagjnirey tasmaat
tasmaa jyaataa Ajaavayah/ (From this Yagna were created horses, two lined
teeth Mrigas, Pashus of four legs like cattle, sheep and buffalos). 12)
Purusham vyadadhuh katidhaavyakalpayan, Mukham kimasya kou baahoo
kaavuuroo paadaavuchyetey/ ( As Devas made the Sacrifice of Brahma, of what
all Forms were manifested; of which type was His Face; of what kind were His
hands and of form were His thighs and Feet?) 13) Brahmanosya Mukhamaaseet
Baahoo Raajanyah krutah, Vooroo tadasya yadvyshyahi Padbhyaagum Shudro
Aajaayata/ ; 14) Chandramaa Manaso jaatah Chaksho Suryo Ajaayatam,
Mukhaadindraaschaagnischa Praanaadvaayurajaayata/
manifested Chandra Deva, His eyes Surya Deva, His face Indra and Agni and
from His Prana the Vayu Deva);15)Naabhyaa aaseedantariksham Seershno
Dhyoh Samavartata, Padbhyaam Bhumir-dishaha Shrotraat tataa Lokaagum
Akalpayan/ (From the Lords navel came out the Antariksha, His Head the

Swarga, His Feet the Earth, Dishas or Directions from His Ears;
various Lokaas); 16)Vedaahametam Purusham Mahaantam, Aditya Varnam
Tamasastupaarey,
Sarvaani
Rupaani
Vichitya
Dheerah
Naamaani
krutwaabhivadan yadaastey/ ( Thus I have realised that Paramatma manifested
Himself in innumerable Forms and nomenclatures and that He is a Kaarya- shila
or of Practicalities, Mahimanvita or of Undefinable Grandeur, the Ever Lustrous
Sun-Like Appearance or of Innner Consciousness far away from Darkness or
Agjnaana);
17) Dhaataa
purastaa
dyamuhaa
jahaara
Shakrah
pravidwaanpadishaschatasrha, Tamevam Vidwaanamrita iha bhavati Naanyah
pandhaa Ayanaaya Vidyatey/ ( It is that illustrious and knowledgeable
possessive of the Supreme Awareness realising Paramatma and recognises and
visualises Indra and other Dishaa -dhipaas that is qualified to attain Mukti;
indeed there is no other route to Moksha!) 18)Yagnena Yagnamayajanta Devaah
Taani Dharmaani Prathamaanyaasan, tey ha naakam Mahi Maanah sachantey
yatra purvey Saadhyaah santi Devaah/ (Devataas came to worship Paramatma
by means of this Yagna and assumed the Primary Forms of Manifestations of
Dharma; The intial and arduous procedures of Dharma that were assiduously
practised by Devatas and Sadhyaas came to the Guidelines and whosoever
followed the Regulations like performing Yagnas are competent to achieve higher
Lokas.) 19) Adbhyah sambhutaha Prithivyairasaascha Vishva karmanah
samavartataatdhi tasya, Twashtaa Vidadhadrupameti tatpurushasya Vishva
-ajanamagrey/ ( As the Universe got manifested from water and the Essence of
Bhumi, Paramatma creatred Brahma and the latter created the Universe. That
Brahma filled in the Fourteen Lokas and thus the whole Creation is the handiwork of Brahma!) 20)Vedaaha meham Purusham Mahaantam Aditya Varnam
tamasah parastaat , Tamevam Vidwanamrita iha bhavati naanyah pandhaa
Vidyateya -naaya/ ( If any person could realise that Supreme Soul who is too
magnificent to vision like Surya much less to visualise then he is as good as
Paramatma Himself; that is the way to attainment and the
Moksha.)21)Prajaapatischarati garbhey Antah Ajaaya-maano bahudhaavija -atey
tasya, Dheeraah parijaa -nanti yonim Mareecheenaam padamicchanti
vedhasah/ ( Paramatma is reputed as a highly action-oriented Splendrous and
Supreme Being who has neither beginning or termination. Mahaatmas and
Maharshis like Marichi are indeed aware of His Accurate Form and crave and toil
to Attain Him) 22)Yo Devebhya Aatapati yo Devaa -naam Purohitah, Purvoyo
Devebhoy Jaatah Namo Ruchaa Braahmaye/ ( May I prostrate before the hallow
of that Paramatma who illuminates Devas, whom Devas earnestly consider in
the highest esteem as they are but His own reflections and who is the Eternal
and Singular Truth). 23) Rucham Braahmam janayantah Devaa Agrey
tadabruvan, Yasthyai -vam Brahmano idvaat tasya Asan vashey.

made great endeavours to understand an inkling of what Paramatma was all

about as they could never get even some clues initially, then Devas
whosoever among the Devotees similarly made enormous efforts to execute
genuine quests about Him should automatically obtain their control mechanism
too.) 24 )Hreesha tey Lakshmischa Patnou Aho raatrey paarsvey Nakshatraani
Rupam Ashvinou vyaattham/ (Hey Vishnu Bhagavan! Your Ardhaanganis or
Better Halves are Hree Devi the Symbol of Modesty and Lakshmi Devi the
Emblem of Prosperity are your side manifestations of Ahoraatraas or day and
night. The Nakshatraas constitute your Celestial Formation.
Devatas are the full visage of yours as flower blooms!) 25)
Amum Manishaana Sarvam manishaana, Om taccham yoraavrinee Mahey/
(Bhagavaan! We beseech your kindness and grace a to grant us the
of
successful
and
worthwhile
fulfillment
of
our
Bhagavan!)]While reciting Purusha Sukta, the Karta should perform Nyasa as
follows: First and Second Ruchas with left and right hands; third anfd fourth and
fifth Ruchas with left and right feet; fifth and sixth Ruchas with left and right
knees; seventh and eighth Ruchas with left and right katis or waists; the ninth
Rucha with naabhi or navel; the tenth with Hridaya; the elevent with kantha or
neck; the twelfth and thirteenth with left and right hands; the fourteenth Rucha
with face; and the sixteenth Rucha with head. This is how the Anga Nyasa be
achieved with the major limbs of the Kartha. The last of the Ruchas is tuned with
the Hridaya and the last of the of the Ruchas are recited with the rest of the body
parts.The Puja materials include Kalasha, Shankha, Ghanta etc. and after
prokshana of the Saamagri the Kartha performs Arghya and Achamaniya and
commences the worship to Vishnu Pratima with the Shodashopachaaraas as
per the Shodashopa Ruchas of Purusha Sukta: With the First Rucha, Avahana
be done; if Salagraama is not in Place, Mantra Pushpa Khanda be recited and
with the prayer Shri Maha Vishnavey namah, Shri Krishnaaya, Shiva Vinaayaka
Surya Shaktibhyah etc. Then with the Second Rucha Aasana be provided, the
Third with Paadya, fourth with Arghya, fifth with Aachamana, Sixth with
Snaana-if possible Panchamrita Snaana with Chandana, Go Ksheera, Karpura,
Kunkuma and Agaru Suvaasita Jala by reciting Aapyaayasva
gharmaanu- vaaka, Maha Purusha Vidya, Purusha Sukta and Raajana Saama.
With the Seventh Rucha, the Seventh Service be provided by Vastra, the eighth
with Yagnopaveeta, the ninth with Gandha, the tenth with Pushpa, the eleventh
with Dhupa, the twelfth with Deepa- Ghanta- Mangala Vaayujya; the thirteenth
with Naivedya-Taambula-Phala-Dakshina-Neeraajana; the fourteenth with
Saashtaanga Pranaama or Prostration; the fifteenth with Visarjana or
Pushpaanjali. All the Sixteen Services need to be done with the accompanying
recitals of the concerned Ruchas of Purusha Sukta, while performing

Aachamana at the end of each Service and Anna-Aahutis and Pushpas. Brihat
Paraashara Samhita summed up as Aasana-Paadya- Arghya-AachamanaSnaana- Panchaamrita Snaana- Vastrea-Yagnopaveeta-Gandha-Pushpa-DhupaDeepa-Naivedya- Taamboola- Phala- Dakshina-Neeraajana-Pushpaanjali. After
the Puja on these lines, the Karta should touch the feet of the Pratima and
should
pray
to
say: Prapannam
paahimaameesha
bheetam
Mrityugrahaarnavaat/ (Ishwara! Provide me the Shield to the fearful onslaughts
of the Ocean of Mrityugraha! Thereafter, the Nirmalya or the left -overs of the
Puja be placed on the heads of the Karta and those who join in the worship,
take the Shanka Jala on the heads as also swallow it up. But do not keep the
flowers kept on Vishnu Pratimass head on ones head. It is stated that the Tirtha
from Brahmanas feet is taken in first and then Vishnu Padodaka be taken.
Shialagrama -shila jala should be taken in but not sprinkled on head.

Puja Phala: To quote Skanda Purana: Kaamaasaktothavaa Kruddhah

Shaalagraama shilaarchanaat, Bhaktya vaa yadi vaabhaktya Kalou
muktimavaapnuyaat/ Kathaam yah kurutey Vishnoh Shaalagraama shilaa
-gratah, Vaivasata bhayam naasti tathaa cha Kalikaalajam/ Paayaschittam hi
paapaanaam Kalou padodakam Hareyh, Ghrutey shirasi peetey cha
Sarvaatyushtanti Devataah/(Either due to the desire of fulfillment of a wish or
due to anger of not fulfillment or by way of even disbelief, if any person
a half-hearted puja to a Salagrama Shila, he or she in Kaliyuga is sure to
succeed Salvation. If a person sits before a Sala -grama and listens to Vishnu
Kathaa, that person is certain to escape the fear of Yama! In Kali Yuga, the easy
paraschitta from sins committed constitutes the
padodaka
and
its
reverential
Dharana
on
ones
head.
Puja Lopa Dosha: Kurma Purana affirmed: Yo Mohaadatha -vaalaswaa
dakrutwaa Devataarchanam, Bhuktye sayaati Narakam Sookareshwabhi
jaayatey/ (Those out of ignorance or callousness who consume food without
performing Devaarchanaevery morning is bound to go to Hell after his life and
would take his rebirth as a pig. It is essential that after Puja to Deva one should
revere
parents
and
Guru: Yasya
Deveyparaabhaktiryathaa
Devey
tathaagurou/ (In the same way that a person worships Devas, so he should
perform parents and Guru). Maharshi Sumantu asserted:
Swargam Keerthim Pushtim Balam Shriyam, Pashum Sukham Dhanam
Dhaanyam Praapunuyaat Pitru vandanam/ (By sincerely performing Pitru
Vandana, one enjoys Keerti, Swarga, Pushti, Sukham, Dhana-Dhanyaas).Manu

stated: yam Maataappitarou klesham sahetey sambhavey Nrinaam, Na tasya

nishkritih shakyaa kartum Varsham shatairapi/ Imam lokam Maatru bhaktya Pitru
Bhaktya
tu
madhyamam,
Guru
susrushayatwavam
brahmalokam
samushnatey/ (Those who perform the duty of a mother and father are blessed;
Matru Bhakti is most fulfilling followed by that of the father; indeed Guru
Susrusha is not only rewarding in the current life but enables to attain Brahma
loka
too.)
Third Segment of Dina Charya: After the Pratah Sandhya Vandana,
Homopaasana and Devatarchana, the next significant Dainandina Karya is
devoted to Atma Poshana. It is stated:Shannantu Karmanaam Madhyetreni
karmaani
Jeevikaa,
Yaajanaadhyaapaney
chaiva
Vishuddhascha
pratigruhah/ ( The major Six Karmaas of a Brahmanan are to perform Yagnas,
Vedaadhyayana or Reading Vedas, giving Daanaas, getting Yagnaas performed,
teaching Vedas and accepting Daanaas or charities). Of these, three are
Jeevana Saadhanaas or means of Livelihood. Shri Bhagavata Purana
stated: Pratigraham manyamaanastapasteyjoyashonudam, Anyaabhyaameva
Jeeveta shilairvaa dosha pruktayoh/ ( If receiving Danaas tends to reduce the
deposits of Tapas, Teja and Kirti, then one has to resort to
Yaajanaadhyaapanaor request for alms and free teaching of Vedas; but of that
is not acceptable, one might take to Shila Vritthi or Vyavasaaya or farming or
cottage industries). But Shilonchanam Kalou nishiddham/
Shilocchana are forbidden in Kali Yuga. Krishi or farming and cottage industries
or Seva vritti have social stigmaas. However for the sake of the Upkeep of family,
Kusula dhaanya or Saving for the next twelve days or Kummi Dhanya or Saving
for six days ahead would be essential. As against these feelings aginst Vaanijya,
Krisha and Seva Vritti in view of the dilution of Brahmanatwa, the contempoary
Society has witnessed a Sea Change and lost relevance now.
Madhyaana Sandhyaa Vidhi: Being the Fourth Segment of the Ahnikaas or
the Dina charya, the Maadhyahnika Snaana be done by applying Mrittika unlike
in the Pratah Snaana which is done after applying Cow dung on the body.
Following the preliminaries of the Keshavaadi Namaas, the Marjana Mantra
of Apohishtha mayobhuvah,Apah prashana is done with in stead of the Mantra
ofSuryaschamaananyusha etc. the replaced Mantra viz. :
Prithiveem Prithivi Putaa punaatumaam, Punantu Brahmanaspatir Brama putaa
punaatumaam/ Yaducchishthamabhojjyam yadwaa duscharitam mama, Sarvam
punantu maamaaposataam cha prtatiguhyataam swaahaa/
then. To this Mantra the Rishi is Narayana Yagnyavalkya, Apah Prithivi
Brahmanaspati is Devata, Rishta is the Chhanda.Then Atma Prokshana

withDadhikraavunnoBhurbhuvassuvah till Asavaadityo

Brahmaa
Brahmaivaahamasmi etc. After Aghamarshana ie. Paapa Purusha dahana,
Karta would stand up and recite the Mantra: Om Hamsaha Shuchishat
Rishi is Gautama, Surya is Devata, Jagati is Chhanda and its Viniyoga is
Suryorghya daana and after recital provide Arghya and Suryopasthaana.
The Udyuktyam Ruchashave Prashkanva as Rishi, Surya as Devata, Gayatri /
Anushthup as Chhandaas and Surtopasthana as Viniyoga. The Ruchas
state: Udyam tamasaspari pashyanto Jyotiruttamam, Devam Devatraa
Suryamaganma Jyotiruttamam/Udyutyam Jaatavedasam Devam Vahanti
Ketavah, Drusho Vishwaaya Suryam/ Some Vidwans make Upasthana with the
Ruks
viz. Chitram
Devaanaamudagaadaneekam
Chakshur
Mitrasya
Varunastaayeganah, Aapraa dyaavaaprithivi AntarikshaSuryaAatmaaJagastatsthyushascha/Tadchhakshurdevahitampurastaacchukramuscharaat, Pashyema
Sharadasshatam Nandaama Sharadasshatam modaama sharadasshatam
/Bhavaam sharadasshatam Shrunavaama sharadasshatam, Prabravaama
sharadasshatam jeetaasyaama sharadasshatam jyokucoo cha Suryam
drushey/ Thus after Suryopasthaanathe rest would be as in the Pratah Sandhya
itself. In the night the Arghyapradaana be done with
execute Prayaschitta, a second Arghya be provided and conclude the
Upasthaana
with Havishyaantamadi
Pancha
Ruchaas/
Taittiriyana Madhahnika Sandhya: Taittireeyaas perform Aachamaniya with the
Mantra Aapah punantu and with Dadhihraavrun give Arghya to Surya and as
before stand up and perform Upasthaana. The relevant Mantras are:
Udvyam Om Udyutyam Jatavedhasam Om Chitram Devaanaam Om
TatcchhashthurDevahitam purastaat Om Ya Udagaan mahato
on.Kartiyanaas also recite Aapah punantu as stated earlier; one Arghya to
Gayatri; Upasthaana is with Udvaayana and other Ruchas; and if possible with
Vibhraat etc Anuvaka after Japaanta as in the case of the Pratah kala Sandhya.
Saayam Sandhya: The Evening Sandhya is also on the lines of the Morning
Sandhya,
excepting
the
Mantraachamana
with
the
Mantra: Agnischamaakshanyuscha
Manyupatayascha
Manyukrutebhyah
Paapebhyo Rakshantaam,Yadahna Paapa makaarsham/ Manasaa Vaachaa
hastaabhyaam padbhyaamudarena Shishnaa, Ahastadavalampatu Yatkincha
duritam mayi Idamiham maamamtrutayonou/ Satye jyotishi juhomi
swaahaa/ The Upasthaana Mantra is to Varuna Deva with
shrudhee havamadyaa cha Mridaya Tatwaavasyuraachakey/ Tatwaayaami
Brahmanaa Vandamaanasta daashaastey Yajamaano havirbhih/ Ahedamaano
Varunehabodhyuru sagumsamaa na Aayuh pramoshih/ Yacchidditey visho

yathaa prtadeva Varuna vratam minimasidya-vidyavi/ Yatkinchidedam Varuna

Daivyejanebhi droham Manushyaascharaamasi/ Achitteeyattava Dharmaayu
yopi mamaanastasmaa denaso Devarii rishaah/ Kitavaaso yadri rupena
deviyadvaagha asatyamutayaanna vidma, Sarvaataavishya shitireva Devataa
syaama Vanuna priyaasah/
Following the Upasthaana, there should be
Samishthi
Devataa
Vandana
and
Narayana
Samarpana.
Brahma Yagna: This has to be performed after Pratah Homa or
Madhyaahnika Sandhya or after the Vaishwa Deva. According to the Bhattoji
Dikshita Grandha, Brahma Yagna be done after Pratah Kaala Ahuti while
Aashvayaalanaas felt that its Anushthaana should be appropriately be after
Madyaahna Sandhya. The Karta should preferably wear a dry Vastra, and after
Aachamana and Pranaayama should make the Sankalpa:
preetyartham Brahma Yagnam Karishye tadandatayaa Deva Rishyaachaarya
tarpanam karishye/ ( Parameshwara! I intend to perform Brahma Yagna and as
an ancillary to do Pitru Tarpana also ; --in case parents are not alive
tarpanam Karishye/ ) He should sit in yogic form or in Padmaasana on
Darbhaas facing towards East keep Kushas in postion and recite Pranava
Mantra viewing through the Bhrumadhya as also the
Those who know Vedas should commence the Adhyaayana with Rig Veda
followed by other Vedas to the extent that they could. Reading of further
Scriptures like Shastra Purana Exctracts too should continue topping up with
Purusha Sukta and finally thrice withNamo Brahmaney namo Astwagnaye
namah Prithivyai nama Aoushathibhyaha Namo Vaachey Namo Vaachaspataye
Namo Visnavey brihatey karomi. The rest of Vedaadhyayanacould be done
while standing, walking or lying down as suggested by Aashvalaayanaas.
Tarpana Vidhana: Deva Tarpana be first performed with Darbhaagraas and
finger tops in Savyopaveeta position. Devarshi Tarpana with Saakshataas or
rice grains; Tila Tarpana is done for Acharyas and Pitru Devatas.
Tarpana: Prajaapatirtrupyatu, Brahmaa Trupyatu, Vedaa-strupyantu, Devaas
-trupyantu, Rishayastrupyantu, Sarvaani Chhandaamsi Tripyantu, Omkaara
-strupyatu, Vashat kaarastrupyatu, Vyahrutayan tripyantu, Savitri tripyatu,
Yagnaas tripyantu, Dyaavaa Prithivi triptayaam, Antrariksham Tripyatu,
Ahoraatraani
tripyantu,
Saankhyaastrupyantu,
Siddhaas
Tripyantu,Samudraastupyantu,
Nadyastruptyantu,
Giriyastrup
yantyum,
Kshetroshadhi
-Vanaspati
Gandharvaasparastupyanu,
Naagaas
trupyantu,Vayaamsi
trupyantu,
Gaavastrupyantu,
Saadhyaastrupyantu,
Vipraastrupyantu, Yakshaastrupyantu,, Rakshaamsi tripyantu, Bhutaani
tripyantu,
Yevamataani
tripyantu/

Now to Rishis: Being Niveeti or wearng the Yagnopaveeta around the neck like
a garland, Tarpana be performed with water flowing through the fingers and
Darbhas as follows: Shatarshinastrupyantu, Maadhyaamaa strupyantu,
Grutsamada
-strupyantu,
Vishwaamitrastrupyatu,
Vaamadevastrupyatu,
Atristrupyatu,
Bharadwaajastrupyatu,
Vasishthastruptyatu,
Pragaadhaa
-strupyantu, Paavamaanyas -trupyantu, Kshudra suktaastrup -yantu,and
Mahaasuktaastrupyantu; these are seventeen Rishis. Then change the
Yagnopaveeta into Praacheenaaveeti positionand perform Tarpana in Pitru
Tirtha position ie water flowing through thumb and fingers id doule darbhaagras
to: Acharyas viz.Sumantu-Jaimini-Vaishampaayana-Paila-Sutra
BhashyaBhaarata-Maha Bhaarata-Dharmaachaa-ryaa strupyantu; Jaananti Baahavi
Gaargya Goutama Shaakalya Baabhravya Maandavya Maandukeyastrupyantu;
Gaargi vaahaknaveet Trupyatu;Vadavaa Praatideyastrupyatu; Sulabhaa
Maitreyistrupyatu;
Kaholastrupyatu;
Mahaa
Koushitakastrupyatu;Paingastrupyatu;
Suyajastrupyatu,
Saankhyaaya
-nastrupyatu, Itareyastrupyatu, Mahaitareyastrupyatu, Shaakalas -trupyatu,
Bhaashkalastrupyatu,
Sujaata
vaktrastrupyatu,
Aoudavaahistrupyatu,
Mahoudavaahi
strupyatu,
Soujaamitrupyatu,
Shounakastrupyatu,
Ashwalaayanastrupyatu,Yechaanye Achaaryestey Sarvetrupyantu/
twenty
three
Acharyas.
Now those Kartaas who do not have their parents alive should perform
Tarpanaas to the Three Generations of Pitras on Paternal and Maternal sides:
viz. Pitru-Pitaamaha-Prapitaamaha and Maatru-Maatru Pitaamahi and
Prapitaamahi; Matru Matamaha Maatru Prapitaamaha and other Ekoddhishta
Ganaas stating clearly the relationship to the Karta:
bruyaannama gotra manantaram, Paschaadrupam vijaaneeyaat -krama esha
Sanatanah/ that is when the shabda of Pitaram occurs then his Naama Gotras
followed by Vasu-Rudraa-Aditya Swarupas be pronounced. To Devataas, one
should offer one Anjali or palmful, to Rishis two palmfuls and to Pitru Devatas
three palmfuls of offerings be given. To women including mother, only one
palmful of offering be given. In case, the Karta is unable to make several
Tarpanaas, then he might as well make one composite Tarpana
stating: Apastamba paryantam Devarshi Pitru Manavaah, Trupyantu
Pitarassarvey Maatru Maataa Mahaadayah/ Ateeta Kulakoteenam Sapta dwipa
nivaasinaam, Aabrahma bhuvanaallokaa didamastu tilodakam/
Tilodakaas to one and all right from Brahma down to Trina (grass-piece)
paryanta including Devatas, Rishis , Pitru Devatas and Human Beings besides
Matru Maataa Mahaadaas who are the Sapta-dwipasthaas of crores of

Kulasthaas and drop three palmfuls of water on Bhumi). Later on he should twist
his Anga Vastra with water and drop the wateralong with the
Mantra: Ekechaasmatkuley jaataa Aputraa gotrajaamrutaah tey gruhnnantu
mayaa duttam vastra nishpeedanodakam/ This should be stated in
Praacheenaaveeti posture of his Yagnopaveeta, while others remain in the
Niveeti or Garland position. Tila Tarpana however has to be performed
preferably out of the Kartas house. Brahma Yagna is preferably performed near
a water body. Tarpana is required to be done on Darbhas spread on Bhumi but
not in water. Or it can be done in a vessel and latter in a watery ditch but not on
plain Earth. The vessel should not be an earthen pot. It is further stated: Daiva
Tirtha is that which is offered on the finger tips: Aangulyagrey Daivam Tirtham
swalpaangulyoh
mulekeyam,
Madhye-ngushthangulyoh
Paitram
Mooleyhyamgushthasyabraahmam/ (When given from the finger tips, the water
is called Daiva Tirtha; given from the middle and little fingers it converts as
Manushya Tirtha; given from the thumb and middle finger it is Pitru Tirtha and
from only the thumb it is called Brahma Tirtha). Besides Tila Tarpana, Pinda
Daana and Mrittikaa Snaana are forbidden on Sundays and Fridays, during
Krittika-Magha and Bharani Nakshatras and on Manvaadi and Yugaadi Days. At
the Shraadhha of parents, and in Nitya Tarpanas Tila Prayoga is forbidden
although tila prayoga is allowed on Parva Dinaas despite Tithi-Vaara nishedha.
Also, Vikirey pinda daanecha tarpaney snaana karmani aachantassan
prakurveeta darbha santyaajanam budhah/ (Darbha Tyaaga is required to be
done only after Achamana at the time of Pinda daana and Tarpana) and the
Mantra for doing so is:Yeshaam pitaana bhraataa na putronaanya gotrinah, tey
sarvey trupimaayaam tu mayot-suushtaih kushodakaih/
brothers, sons or Sagotris be saved from Durgati by these Darbha jalaas!)
Brahma Yagna by Hiranya Keshiyaas: After following the procedure of
Sankalpa and Gayatri Japa as stated earlier, the Karta then would
state: Isheytorjetwa and commence the Adhyaaya or Anuvaaka of Rig-Saama
Vedas, Shadangaas, Itihasa-Puranas as per ones own capacity and conclude
stating Namo Brahmaney thrice. To the Taittireeya Shaakhaites, Tarpana is not
a part of Brahma Yagna, which could be done later or earlier. Thus the Hiranya
Keshis would straightaway make the Sankalpa: Deva Rishyaachyaarya Pitru
Tarpanam karishye/ Having done so, then they start off the Anjali-ful
Tarpanas; Deva Tarpana: Brahmaanam Tarpayaami, Prajaapatim Tarpayaami,
Brihaspatim Tarpayaami, Agnim Tarpayaami, Vaayum Tarpayaami, Suryam
Tarpayaami,
Chandrama
Tarpayaami,
Nakshatraani
Tarpayaami,
Indragraajaanaam
Tarpayami,
Yamagraaja
-anam
Tarpayaami,
Varunagraajanaam Tarpayaami,Somagraajaanaam Tarpayaami,Vaishravanag

Raajaanaam Tarpayaami, Vasun Tarpayaami, Rudraan Tarpayaami, Adityaan

Tarpayaami, Vishwa -devaan Tarpayaami, Sadhya devaan Tarpayaami, Bhrugun
Tarpayaami, Marutah Tarpayaami, Adharvanah Tarpayaami, Angirasah
Tarpayami/ Afterwards change the Yagnopaveta to Praachee -naaveeti and
resume the Tarpana to Rishis with two Anjalis looking Uttaraabhimukha or
North -ward: Vishwaamitram Tappayaami, Jamadagnim--, Bharadwaajam--,
Gautamim--, Atrim--, Vasishtham--, Kashyapam--, Arundhatim--, Agastyam--,
Krishna Dwaipaayanyam--, Jaatukarnyam--, Taruksham--,Trunubindam--,
Varminam--, Varudhinam--, Vaajinam--, Satyashrvasam--, Shutashra- vasam--,
Somashushmaayanam--, Satyavantam--, Bruhadukdham--, Vaamadevam--,
Vaajiratnam--, Haryajwaayanam--, Udayam--, Gautamam--, Runamjayam--,
Krutamjayam--, Dhanamjayam--, Babhrum--, Tryarunam--, Trivarsham--,
Tridhaatum--, Shibintam--,Paraasharam--, Vishnum--, Rudram--, Skandam--,
Kaashheshwaram--, Jwaram--, Dharmam--, Artham--, Kaamaam--, KrodhamVasishtham--,
Indram--,
Twashtaaram--,
Kartaaram--,
Dhartaara--,
Dhaataaram--, Mrityum--, Savitaaram--, Savitrim--, Rigvedam--, Yajurvedam--,
Saama
Vedam--,
Atharva
Vedam--,
Itihasa
Puraanam--,Tarpayaami/ Now Tarpanam
to
Other
Rishis
Dakshinaamukha or South Facing with Praacheenaveeti with Three Anjalis as
follows: Vaishampaayanam Tarpayaami, Veligum--, Tittiram--, Ukham--,
Atreyapadakaaram--, Koundinyam Vrittikaaram--,Sutrakaaraan--, Satyaasha-adhaam--,
Pravachanakartrum--,
Aachaaryaan--,Rishin--,
Vaanaprasthaan--,Urthearetasah--, Ekapatnistarpayaami/
Aapastambaa: Brahmadayoyedevastaan, Sarva Devaan, Sarvaan deva
ganaanaan, Sarva Deva Patnih, Sarva Deva Putraan, Sarvaan deva Poutraan,
Bhurdevaag, Bhuvardevaag, Suvardevaag, Bhurbhuvassuvardevaag, Krishna
Dwaipaayanaadayeye
Rishastaanrishin,
Bhurbhuvassuvaravrishin
Tarpayaami. Thereafter
the Pitru
Tarpana:
Pitrumaanyamaangirasaswaa-nagnishwaattaan taan Pitrugstarpa yaami
Sarvaan
Pitrun
tadpitru
paryantaha/
Katyaayana Brahma Yagna Tarpana: To Katyaayanaas, Brahma
Yagna starts with Pragmon- mukha Achamaniya-Pavitra DharanaPraanaayaama Sankalpa with Darbhas in hand seated with right-knee holding
Sutraantaraas reciting Gayatri thrice and uttering
Pathanaand Shravana of Samhitas-Upanishad Purana- Itihasaas etc.Then
after SwastiVachakas, Madhyaahnika Sandhya be performed and then Tarpana
Karya taken over: As stated earlier, darbhas be spread over, a Tamra Parta be
positioned on Earth, and Vishwey Devaasa Aavaahana and Vishwa Devaah
Shrunutey
be
done
.

Deva Tarpana is then initiated: Om Brahma Tripyataam, VishnusTrupyataam, Rudra-Prajapati-Devaastrupyantaam, Chaandaangsi, Vedaah,
Rishayah,Puraanaachar-yah, Samvatsrarassavayavah;
Apsarsah,
Devaanugaah,
Naagaah,
Saagaraah,Parvataah,
Saritah,
Manushyaah, Yakshaah, Rakshaamsi, Pishachaah, Suvarnaah, Bhutaani,
Pashavah, Vanaspatayah, Oshadhayah, Bhutagraama chaturvidhastrupyataam/
Om/ This Deva tarpana is followed by Rishi Tarpana
Mantra in Niveeta Yagnopaveeta as garland and Tarpana
the Sapta Rishis : Sanakastrupyatu, Sanandanah, Sanaatanah, Kapilah,
Aasurih,Vodhuh, Pancha sikhah/ This over, the Karta would assume Apasavya
position and by stating Ushantatswaa and invoke Pitru Devatas
Tarpana with three Anjalis each time; this act is done along with
nala strupyan taam, Somastuh trupyataam, Yamah--, Aaryamaa--,
Agnishwaattah Pitarastrupyantaam, Somapaah Pitarah, Barhishadah--/
This should be followed by Yama Tarpana as follows:
-tarpayaami, Dharmaraajaayaa--, Mrityavey--, Antakaaya--, Vaivaswataaya--,
Kaalaaya--, Sarva Bhuta Kshayaaya--, Aoudumbaraaya--, Dadhnaaya--,
Neelaaya-Parameshthiney--,
Vrikodaraaya--,
Chitraaya--,
Chitra
guptaaya--/ Yama
Tarpana
is
optional.
Pitru Tarpana: A person whose father is dead, then while doing the
Tarpana the Kartha in Apasavya position has to keep the Upaveeta down to his
Manibandha or wrist and perform the Tarpana to Three Generations of PitraMaatru Vargas specifically addressing them one by one with the Ruchaas
commencing Udeerataam and keep pouring Tilaajala through the right thumb
twisted facing South with the Mantras viz. Udeerataam- Angirasona pitaroAayantunah-Urjam
Vaham
Teeramritam-Pitrubhyah
-SwadhaavibhyahaYecheha- Madhuvaataah and leave the Tilodakas three times. This would be
followed with eight Yajur Mantras to Maha Mahadas as Ekoddishta Ganaas
execute the Visarjana with the Mantra Devaa gaatu vidah/
out water of the SnaanaVastra and leave it to attain back Shuchi after the
Tarpana.
Vaishvadeva Karya: The Fifth Segment of Dina Kartavyaas, Vaishwdeva is
significant as there are five major sources of Jeeva Himsa called
Panchasuna: Vaishvadevah prakartavyah Pancha Sunaapanuttaye,Khandani
peshani chulli jala kumbhotha maarjani/ ( Khanadani or cutting vegetables etc
by the Kichen Cutter made of iron or sharp metals, Peshani or pounding and

pasting appliances, retaining water in and cleaning of vessels; besides washing

the material and sweeping and floor cleaning). Vaishwadeva is one way of
reducing the impact of killing the Pranis by way of the these main routine
means. This Prakarana of Vaishvadeva commences from the mornings but not
as in the Agni Karyaas in the evenings. Hence the Sankalpa:
Vaishva Deva karishye/In fact, there are Pancha Maha Yagnas that are required
to be performed on daily basis viz. Brahma Yagna, Bhuta Yagna, Pitru Yagna,
and Manushya Yagna. Rigvedis consider three Yagnas viz. Deva Yagna, Bhuta
Yagna and Brahma Yagna; Manushya Yagna is to provide food to Human
Beings.Griha
pakva
havishvaannaistaila
kshaaraadi
varjitaih,
Juhuyaatsirpashaabhyaktaih
Gruhyegnou
loukikey
pivaa/
Yasminngnoupachedannam tasmin homo vidhiyatey/
food which is cooked at home without oil, salt and spice but made of ghee in the
Gruhaagni or Loukigani or that as prepared at Vivaahaadi Homaas after
Nityouposana is indeed worthy of Vaishvadeva Karya). Since this Havishaanna
is also used for Pitru Yagna and Nitya Shraaddha this is eminently worthy of
consumption by Brahmanas. This Vaishvadeva is therefore a sure means of
Atma Samskaara and Anna Samskaara. Therefore there would be one
Vaishvadeva in a family unit of undivided brothers. If for any reason, this kind of
Anna paaka is unavilable, the Vaishvadevaanna might be prepared as of
Ekadashi Bhojana made of cooked rice, milk, curd, ghee, fruit and water.
Vaishvadeva needs to be done with Anna by hand; if this had to be done by
water then it has to be by Anjali. But Kodravam chanakam maasham masuram
cha kulutthakam, Kshaaram cha lavanam sarvam Vaishwadevevi varjitam/
afore-mentioned pulses, spices and salt are forbidden for use in the Vaishvadeva
Karya.) In case the Kartha leaves station then he should commission a Ritvik to
perform the needful. Alternatively he could observe the Karya wherever he goes
out of his house. Rigvedis and Taittiriyaas consider it necessary to perform
Vaishvadeva both in the day time and the night; they observe it by preparing the
Lokaagni Paaka or at Vivahas etc. as described above. When Vaishvadeva is
done twice a day/night,then the Vaishnavites light up sixteen or five Deepaasor
Lights. After providing various Upachaaraasor Services, then they offer
Naivedya to Bhagavan Vishnu with the same food meant for consumption of the
family and a part of it is given as Viashvadeva.
yashtavyam Devataantaram, Pitrubhyaschaapi taddeyan tadaanantyaaya
kalpatey/( The naivedya offered to Bhagavan Vishnu is what should be offered to
other Devataas; in fact this Prasaadaor the Sesha Naivedya or the left over
food is apt for offering to Pitru Devataas also as that offer would secure Ananta
Punya. In this context, a Vaishnava is stated to have assumed the Diksha or
Mantrika Discipline from a Guru of the Upadesha of the Ashtaakshara Mantra

and its Japa. Those who are in the Vaishnava Paramparaor of Vaishnava
Following do strictly obeserve regulations of Upavasa Dharmaas on Ekadashis
and many such self restraints. One might wonder that after all a person could be
qulified as Vaishava only if he observes severe procedures and conventions like
the observance of Pancha Raatraas and so on. This query is replied that it is no
doubt observance of Pancha Ratraas etc. are no doubt great qualifications to
become a Vaishnava, but there are Vaishnvites among Kshatriyas and Vaishyas
too as they do observe Gayatrupadesha-Adhyayana-Daana-Japa-Yagna and
such normal Dharmas effortlessly and at the same perform their Varnaashrama
dharmas like those of Kshatriyas Administration and Vaishyas business duties.
They do imbibe qualities of Shuchi, Snaana, Sutakatwa, Shraadha vidhis etc
from
Vaishnava
Brahmanas.
Ashvalaayana
Vaishvadeva
Vidhi: Ashvalaayanas
perform
Vaishvadeva with the Sankalpa:Mamaatmaanna samskaara panchasoonaa
janita dosha parihaaradwaara Parmeshwara preetyartham Praataraishva devam
Saayam Vaishvadevam cha sahatamtrena karishye/(I shall perform the morning
and evening Vaishvadeva to gratify Paramatma to offset the blemishes arising
out of Anna Samskara and Panchasoona vidhis. Then prepare Paakaanna in
pot by lighting up Pachaagni named Paavaka and on reciting
Shringaa and after Prokshana with water all around the Agni Kunda
saying Vishvaaninah, mix up with ghee and curd and make three parts, offer with
right hand one part for Devata Homa uttering Suryaaya swaaha, Suryaayedam
namama,
Prajapataye,
Somaaya,
Vanaspataye, Agnishomaabhyaam,
Indraagnibhyaam, Dyaavaa Prithivi -bhyaam, Dhanvantaraye Indraaya,
Vishvepa- Devebhyah Brahmaney; these are ten Prataravaishwa Devaahutis.
Like wise the Saayam Vaishva -Deveeyaas of Agnaye swaahaa, Prajaapataye
etc. are done. Thus twenty Aahutis are offered to Agni deva and perform Parisha
-muhana around the Homa Kunda with water by way of Sparsha and
Paryukshana by way of prokshana saying Om chamey.
Karya or terminal task be done. This is the procedure of Deva Yagna.
Bali Harana: Out of the remainder Anna Bhaga, a portion be kept
clean Bhumi around the Homa Kunda and offer to
swaahaa Suryaaya idam namah; in this fashion, there should be sixteen Ahutis
from the portions kept on the East side with space in between and utter:
swaaha, Oshadhi vanaspatibhyah, Gruhaabhyah, Griha Devataabhyaha, Vaastu
Devataabhyaha/ Then continue the Ahutis from the Eastern side as
follows: Indraaya and to the North direction Indrapurushebhyah;
purushebhyah towards Sky on the Southern side; Varuna Purushebhyah

Eastern side; Soma Purushebhyah on northern side; and

Purushebyah, VishwebhyhoDevebhyah Sarvebhyo Devebhyah, Divaachaa
ribhyah/Like wise Saayamkaala Vaishva Deva Bali harana too be performed.
Bhuta Yagna: The third part of the Anna Bhaga is offered with
Praacheenaa veeti addressed to Yama uttering Swadhaa Pitrubhyah
Southern side Pitrubya idam namah to Pitru Devatas.
Bali Harana in a circular manner; Balaavanudhrutey naadyaannodhareccha
Swayam Bali/ (Before the Bali daana none in the family should consume food ,
nor one should perform Bali by him self). Pitru Yagna:
Karta should have the homefront done up with Jala Prokshana and offer the Pitru
Pindas in different directions to enable crows to eat the same:
Vaayavyaa Yaamyai Nairrutikaaschaye, tey Kaakaah pratigruhnantu Bhumyaam
pindam mayojjitham/ (May the Pindas kept on Bhumi
Varuna-Vayu Dishas be consumed away by crows by way of the remainders of
the Pitru Yagnaanna). Further there are two Shunakas or dogs in the abode of
Lord Yama named Shyama Shabalaasand I offer them these Pindas with the
supplication to them to safeguard us in our paths! Having done this, the Karta
should wash his feet, perform Aachamana and having recited
Prithivi and Vishnu Smarana and enter his house. Manushya Yagna:
should apportion one Atithi bhojanaor sixteen or at least four fistfuls of Anna
reciting: Sanakaadi Manushyobhoy hanteydam na mama/
away
to
mendicants.
Bhinna Paaka Vaishvadeva on Shraddha Dinaas as per
Taittireeyaas: On Shradda Dinaas, Taittiriyas observe a separate cooking on
account of Vaishvadeva. Deva Yagna included there would then be Five Yagnas
viz. Deva-Pitru-Bhuta-Manushya and Vaishvadeva. Both Yajurvedis and Saama
vedis perform Vaishvadeva before the others, Atharva Vedis perform during the
course of the Pitru Shraddha while Bruhvachas or Rigvedis perform at the
Shraddha sesha. Ahitaagnis perform Vaishvadeva at the beginning itself on the
Shraddha Dina. The Taittireeyas make the Sankalpa:
Pushtyarthamaatma samskaaraartham Praatassayam Vaishva Devam tantrena
karishye/Then Aoupasaagni/Pachanaagni Pratishtha is done, Parisamuhana
Parishechana is followed, Anna after Dadhishrayana is completed, Abhikaara
with ghee is performed and after Agni Puja the Anna is made three parts and
handed to Agni reciting: Agnaye swaahaa, Vishvebhoy Devebhya sswaaha,
Dhruvaaya bhumaayam Swaahaa, Dhruvaksitaye swaha, Akshitaksitaye
swaaha, Agnaye swishta -krutaye swahaa/ After this, Parisamuhana and
Paryukshana are done, perform Bali daana either by Vyajanaakaara or

Chakraakaara. In this connection, Devaahutis are done:

Dharmaayedam, Adharmaaya, Adbhyaha, Oshadhivanaspatatibhyah, Raksho
Deva janebhyaha, Gruhaabhyah, Avasaanebhyaha, Avasaana patibhyaha,
Sarva bhutebhyah, Kaamaaya, Antarik -shaaya, Yadey jati jagatiyacchacheshtati
naamno bhaageyannaamney swaha Naamna idam (some persons say
idam/) Thus there would be Samuha Parishachana to all:
Antarikshaye swaha, Divey swaha, Suryaya swaha, Chandramasey swaha,
Nakshatrebhyah swaha, Indraya swaha, Brihaspateye swaha, Prajapataye
swaha, Brahmaney swaha/ In case, parishechana is to be done individually,
then Dwaavekam dvyecha chatwaari pratyekatreenichaivahi, Prithivyaadi
dashaswekaata Urthwam prathakramaat/ ie. one parishechana to the first two
and so on. Then by taking to Praacheenaaveeti then turning to South perform
as Swadhaa pitrubhya swaaha and being Uttaromukha
Pashupataye swaaha separately. This is Vaishvadeva Vidhana all about.
Deva Yagna Chatushtaya: To recount, there are four kinds beginning
with Deva Yagna. This is commenced with the Sankalpa:
yakshye and then Agni parisheyana with Devebhya -sswaaha
Uttara Parishena. In prachinaveeti Pitru Yagna sankalpa be done with
Yagnena yakshye and on South side of Bhumi recite:
Then in Upaveeti position touch water and make the Sankalpa:
yakshye and Bhutebhyo namah/ and keep the Havishaanna on the ground.
Another part of the Anna is offered as Manushya Yagna with the
Mantra Manushebhoy hanta. In all the Yagnas, the terminal Mantra would
beVidyudasi vishtirasi/ Earlier in the Pitru Yagna the remainder of Bali Anna
should be thrown up to the Sky from thebackyard of the Kartas house saying
Bhutaah pracgharanti/ There after some Anna is provided to dogs and crows too
as
per
ones
own
tradition.
Kaatyana vidhana of Deva Yagnaadi: To Kakatitya Saagnikas on a
Shraddha day, Vaishvadeva is the first of the Paaka Karya and not the last.The
Kartha transfers a burning wood from the Agni Griha meant for the Shraaddha to
Grihaagni and a portion of the Anna Paaka so cooked in it is soaked with ghee
and makes the Sankalpa: Atmaanna samskaaraartham Vaishwa devam
karishye/ or Devabhuta pitru Manushya Yagnaan Vaishwa devaannena
yakshye/ Then Jala Prokshana is done around Grihaagni and with his hand a
portion of the Anna is offered to it stating Brahmaney swwaahaa idam Brahmane
na mama; Prajaapataye grihyaabhyah Kashyapaaa, Anumataye
the Deva Yagna. This would be followed by two Bali daanaas stating
Vidhatrey,make a square with water and offer Bali Anna to four Dishas and in the

center state: Brahmaney, Antarikshaaya, Suryaya in the Praksamstha and to

the Uttara direction recite Ushasey Bhutaanaam pataye/
Kakatiyas Bhuta Yagna. Thereafter, the Karta would assume Pracheenaaveeti
and
offer
Pirtru
Tirtha
through
the
thumb
and
fingers
statingPitrubhyassvadhaanama idam Pitrubhyo na mama
way of Pitru Yagna. After cleaning up the vessel with water and in Savya position
the Karta would offer this water statingYakshmaitatthey nirneyjanam
the water; this is the Manushya Yagna vidhaana. In the event of the Kartha not
possessing Grihagni, then he could carry one Agni Kaashta from Lokagni, install
it saying Prushthodivi and other Saavitra Mantras viz.
Vishvaani devaa. He would then observe Nityopaasana Homa and prepare Anna
Paaka to offer to Vaishvedeva. Katyaanas perform Vaishva
day but not in the evenings. Saama Vedis and Atharva Vedis perform Pancha
Yagnas only in their Grihagnis only. Bahvruchas or Rig Vedis perform Pancha
Yagnas on the same analogy of Upanayana Vivahaas ie by depending on
Lokaagnis
in
case
Grihagni
is
unavailable.
Sarva Saadhaarana Bhojana Vidhi: The best way of taking Bhojana is
to use a golden or silveren plate failing which a plate of stitched mango leaves. If
it is a brass or broze or any other metal plates, then theu would be of resrtictive
usage to a specific person only. Then,Taamboolaabhyanjanam chaiva Kaamsya
paatrey cha bhojanam, Yatischa Brahma chaari cha vidhavaa cha
vivarjatet/ (Sanyaasis, Brahmachaaris and widows are forbidden to take oil
baths, betel leaves and Kamsya Patra bhojana.
JambuPanasaamra champakodumbara patraani shastaani/
Kutaja, Mahuva, Jaambu , Panasa, Mango, Champaka or Aoudumbara leaves
are recommended to take bhojana. But Arka, Ashvattha or Peepul, and
vriksha leaves are forbidden as Bhojana Patraas. The Kartha should first
perform Pancha Yagnas, pick up the seshaghritanna from the Bhojana Paatra,
serve it with his right hand wearing a knotless pavitra, stating
-bhuvasswaha tat savitur varenyam bhargo Devasya dheemahi,
abhimantrana and Satyamtwartena parishimchaami/
satyena parishimchami); after doing the parishena, state
guhaayaam Vishwato mukhah, Twam yagnastwam vashatkaarastwam Vishnuh
Purusha parah/ , offer three Balis utteringBhupataye namah, Bhuvana pataye
namah, Bhutaanaam pataye namah/ or Chitraaya, Chitra guptaaya,Yamaaya,
Yama Dharmaauya, Sarva Bhutebhyah as the fourth Bali;
feet and face are wet, take water in hand for Aouposshana stating
Brahma Raso Vishnuh, Aham Vaishvaanaro bhutwa/;
uttering Amritopastaranamasi, keep silent for a while to perform five Aahutis to

the face / mouth picking up five morsels of food with all the fingers stating:
Pranaaya swaaha,Om Apanaaya swaha, Om Vyanaaya swaha, Om Udaanaaya
swaha, Om Samaanaaya swaaha and the sixth word
swaaha/ The Karta should not touch the Jala Patra till the praanaahutis are
over and then touch it and while observing silence commence eating
Bhojana. It is the best facing the East or West while eating; seating southward
provides fulfillment and fame; facing North is of medium value; but one should
never
eat
facing
in
the
Vidishas.
After the Bhojana the Karta drinks half mouthful of water and with the
rest of it in hand encircles the plate in reverse direction
stating Amritaabhidhaanamasi/ ; drops the Pavitra on the ground, remembers the
IshtaDevata, does mukha marjana sixteen times and finally two Achamanas
outside the Bhojanma Griha. Without doing Achamana, one should not go for
ablutions. One should not have his bhojana without serving the old members of
the family and also to young children. One should not drink
Anjali or folded palms. Excepting at the time of Vivaha, the Karta and his wife
are not to take food together. Food consumption should not be done seated with
extended legs.Never eat in a Pankti or line in which known bad characters.
Never resort to eating in an empty house or Agni Griha or a Temples interior.
Never eat in the Sandhya times or midnight or without wearing yagnopa
-veetaor
with
left
hand.
While eating, the order of eats should be sweets first, savouries in the
middle and liquids in between hard and fried items.
yaannissesham Ghritapaayasam/ ie. Ghrita Paayasa shoud be consumed in full
without leaving even small quantity. Milk, Curd and Honey must be consumed
daily. Such items are to be consumed only at lunch or dinner but not in
between.Arkaparva
dwaye
raatrou
Chaturdashyashtameedivaa,
Ekadashyamahoraatram bhuktwaa chandraayanam charet/
take food on the nights of Sundays and Purnimaavaasyaas as also during the
day time on Chaturdashi and Ashtami; on Ekadashis however one should
observe full fasting by day and night too). Yastu paani taley bhunktey yascha
phukkaara samyutam, Prasrutaanguli -bhiryaschatasya go maamsavachaata/
(One should not eat food by picking it up by hand or straight from the storage
vesselor while doing phootkaara or with streched fingers; such eating is
considered
as
that
of
cow
meat).
Naajeerney
bhojanam
krutwaatkuryaannaati
naardraavaasaa naardra shiraa napaadaa ropitey -karey/

bubhukshitah,

indigestion, nor without hunger, never too with wet clothes nor wet head;
also eat while keeping hand on the feet. Nocchishto ghritamaada -yyaanna
padaa bhajanam sprushet/ ( Do not pick up Ghritha Patra one self while in the
process of eating, nor move the Bhojana Patraas by feet). Do not perform
Auoposhana in a Pankti while other Brahmanas are still eating; whosoever
either does so or leaves away ignoring others still eating is forbidden since the
one who leaves and another who continues to eat are both
blemishable. Lavanam vyanjanmam chaibva Ghritam Tailam tathaivacha,
Lehyam peyam cha vividham hastadattam na bhakshayet/
serve by ones hand items such as Salt, Pickles, Ghee, Oils, Liquids nor one
should
accept
and
consume
the
same).
Taamrey gavyam Kaamsey Naarikelekshu rasou sagudam
maadrakam cha Madyasamam/ (Cow milk served in copper vessels and
Sugarcane juice in bronze vessels, jaggery mixed curd or jaggery mixed Adrak
or ginger are worse than Madya or intoxicants. Udakyaamapi chaandaalam
shwaanam
kukkutamevacha,
Bhujaano
yadi
pashyeta
tadannantu
parityajet/ ( While taking the food, if one comes across a woman in menses, a
chandala,a dog, or a hen, the rest of the meal must be discontinued.) Like wise,
food material touched by crows or othe birds, cat, dogs or other animals should
be discarded. Food cooked with hairs, ants, flies etc. should be discarded too.
Normally food cooked on the previous day should not be recycled but the carry
forward fried food, curd or its layers are consumable on the next day. Milk of
camels, sheep or other forest animals is forbidden for consumption. Eating
Onions and Lassan calls for Chandrayana Vrata Prayaschitta. The left-over food
should be given away to negligible Praanis saying
Padmaarbuda
nivaasinaam, Praaninaam sarva
bhutaanaamakshayya
mupatishtthatu/ Also Aachantopya shuchistaavadyaavat paatra manuddhrutam,
Uddhrutepya shuchistaavannomrujjutey Mahi/ ( It is stated that till such time
Shuddaachamana is done, Bhojana Paatraas are removed for cleaning and
Bhumi is cleaned up with cow dung water, the Karya krama of Bhojana is not
stated to have concluded finally). Parnasya -agraan cha moolamcha
siraamchaiva
viseshatah,
Churna
parnam
varjyayitwaa
taambulam
khadayedbudhah/ (While eating the Tamboola or betel leaves as the finale of the
Bhojana, the Bhojana Karta is advised to remove the mid- leaf tenders and
consume without churna to enable good digestion of the food consumed.)
24 KAMYAA NAIMITTIKA KARMAAS
Having discussed Dainandina Karyas or the Essential Daily activities, Dharma
Sindhu proceeded with the decscription of Kaamya-Naimittika

Karyas. Samskara Vichara: To recall the details of Samskaaraas, a Dwija is

required to undergo sixteen Samskaaraas viz. Garbha daana, Pumsavana,
Anavalobhana, Seemantonnayana, Jaata Karma, Naama Karma, Nishkramana,
Annapraashana, Choula Karya, Upanayana, Mahaa naamnaadi Vrata Chatush
-taya, Samaavartana, and Vivaaha. Jata Karma, Naama Karma, Nishkramana,
Anna Praashana, Chooda Karma, and Vivaha are the six Samskaraas required
for women of which Vivaha is with Mantras and the rest are without Mantras.
Garbha daana and Seemanta are common to women. However Brahma Purana
asserted : Vivaha Mantram Samskaaram Shudropi labhataam sada/
ksheera paanena Brahmani gamanenacha, Vedaakshara vichaarena Shudras
chandaa -lataam vrajet/ But in Katyaayana Sutras imply from the
statement : Shaavayetchaaturo varnaan, krutwaa Brahmana magratah/
inference is that among the Four Vranas, Brahmanas occupy prime place; in
other words, there is no strict bar but what ever is done for them through
Brahmanas is fruitful to them; in case a Sudra engages a Brahmana and
performs Veda mantra yukta Homaabhishekaas would indeed be qualified the
fruits of such actions. In any case, the Sarva Sadhaarana Dharmas to all Varnas
are specified viz.Ahimsaasatyeyasteya shouchendriya nigraha daana shama
dama kshayaadyayah Shudraadi Sarva saadhaaranaa Dharmaah Parapada
praapakaah/ (Ahimsa, Satya, Asteya, Shoucha, Indriya Nigrah, Daana, Dama,
Kshama etc. are the common Dharmas to one and all the Chatur Varnas leading
to Paramapada).
Vaapi Kupaadyutsarga ( Digging of Wells and Small Water Bodies) : Either to
a village or in a house, the digging of wells or small water bodies either in the
middle or Southern Direction or the Sub Directions of Agneya-Nirruti-Vayavyas
would not yield beneficient results; all other directions are auspicious. Such
diggings of Vaapi-Kupa-Tatakaas are best done in Uttaraayana Maagha upto Six
months ahead in Shukla Pakshas. Kartika-Margasirsha months are also good
enough if there is an apprehension of dwindlng water levels on Earth. But in
Chaturmaasaas and Shukraastamaas, digging works be avoided. Jala Pratishtha
or Installation of Water Sources is best done in the Nakshatras of Ashwini,
Rohini, Mriga Sheersha, Pushya, Makha, Uttara, Uttaraashaadha, Uttaraa
-bhadra, Shatabhisha , Hasta, Jyeshta, Anuraadha, and Revati; of the Tithas the
best once are Vidiya, Tritiya, Chaturthi, Panchami, Saptami, Dashami, Ekadashi,

and Trayodhashi; or of the best days like Budha , Guru-Shukra and Soma. If the
digging of done otherwise, that water should not be utilised. Again, once installed
if such wells or water bodies are not used for long, the water is not to be utilised
unless Chandrayana Vrata be observed before
use. Vrikshaadiropana (Gardening): The best time for initiating the act of
gardening or to install new plants or trees would be in the ideal Nakshatra-TithiVaara times. The best Nakshatras are Ashwini, Rohini, Mrigaseersha, Pushya,
Magha, Uttara, Uttaraashaadha, Uttaraabhaadra, Hasta, Chitra, Vishakha,
Anuradha- Moola-Shatabhisha- Revati.Asleshaayaam Soma Vaarassomey
Lagney balaadhikah, Yogesmin ropayedikshum kadali kramukaadikaan/
ideal time for planting sugarcane, plantain and nutmeg is on Mondays in Aslesha
Nakshatra, Soma Lagna when Chandra is strong). Naarikelaanvapeyd bhumaa
vasinyaam lagnageravou, Naaga valleem Gurou lagney chandrey
chaamshastitey sati/ (In Ashwini Nakshatra when Surya is in Lagna, Naariyal or
coconut plants be sown in Bhumi, and in Brihaspati Lagna in Chandra
lagnaamsha, betel leaf creepers be planted.
Murti Pratishtha (Installation of Deva Idols): Pratishthaa Sarva Devaanaam
Vaishakha Jyeshtha Phalguney, Chaitretusyadwi -kalpena Maaghe Vishnanya
Murtishu/ Soumyaayaney Shubhaa proktaa ninditaa Dakshinaayaney/
Pratishtha of all types of Devas is most auspicious in Vaishakha-JyeshthaPhalguna Months ; Chaitra Month is of Vikalpa or of medium value; Magha
Month it is auspicious to perform the istallation for all other Devas excepting of
Vishnu Bhagavan. Murti Pratishtha is most suited in Uttaraayana but not in
Dakshinaayana. However some Vedic Experts feel that in Dakshinayana too, the
Pratishtha of Sapta Matrikaas, Bhairava Murti, Varaha Murti, Nrisimha Murti, TriVikrama Murti, and Devi Murtis could be installed in Dakshinaayana
also. Vishnossha- staas Chaitra Maasaashwina Shraavanakaa api, Maagha
Phalguna Vaishakha jyeshthaashaadha sahaassucha/ Shaavanecha na
bhasyecha Linga Sthaapana muttamam/ (For Vishnu Sthaapana, the ideal
months are Chaitra- Ashviyuja and Shravanas; to install Shiva Linga, the suitable
months are Maagha- Phalguna-Vaishakha- Jyeshta- Ashadha- MargasirshaShravana- Bhadrapadaas). Devyaa -maagheshwiney maaseyt-Uttamaa sarva
kaamadaa/ (For Devi Pratishtha, the months of Maagha, and Ashwiyuja are the
best). Sarva Devataa Pratishtha is appropriate in the Nakshatras other than

Ashwini, Rohini, Uttara, Uttaraashaadha, Uttaraabhaadra, Mrigasirsha,

Punarvasu, Pushya, Hasta, Chitra, Swati, Anuradha, Shravana, Dhanishtha,
Shatabhisha, and Revati as also all the days other than Saturdays and
Tuesdays; the Darsha Riktaati Rikta Tithis are also not suitable). Vishnu
Pratishtha is excellent on Dwadashis coinciding with Shravana, Krittikaadi and
Vishakhaanta Nakshatraas. Chaturthi is the most ideal for Ganesha Pratishtha.
Navami with Moola Nakshatra is the most ideal for Devi Pratishtha. Like wise,
the Nakshatras concerned to distinct Devas are to be taken into significance like
Ardra for Shiva Bhagavan, Hasta for Surya Deva and so on.
kartaaram Mantra heenaa tu rutwijam, Striyam lakshana heenaatu na
pratishthaa samoripuh/ (In the event of Murti Pratishta, if
money then it would be inauspicious for him; if the Pratishtha suffers from
insufficiency of Mantras, then the Ritwicks would face Arishtaas or great risks
of life; if there is deficiency of the Pratima, then the Karthas
have to face the consequences.) Brahmaatu Braahmanai sthaapyo
sahitah Prabhuh, Savarnaistathaa Vishnuh pratishthaapya ssukaadhibih/
Brahma is along with Gayatri, Brahmanas should do the Pratishtha of Gayatri
Murti. Like wise, Vishnu Pratishta is to be done by the Public who are all in the
quest of happiness.) Maatru Bhiravaadyaah sarvey, Shiva Lingam Yati
naapi/ (Matru Bhiravaadi Pratimas might be installed by any body, while Yatis are
required to perform the Pratishtha of Shiva Linga.) Nutana sthapitam Lingam
Stree Shudrovaapi na sprushet/ In the context of Shiva Pratishtha, women do not
have the approval of playing any role. Shudrovaa nupaveetovaa Striyovaa
patitopavaa, Keshavam vaa Shivam vaapi sprushtwaa Narakamasnutey/
should face North while worshipping a Pratima facing the East.
Vigrah or a moveable Murti, only Brahmanas could perform formal Puja. A
Pratima could be prepared of Gold, Silver, Copper, Mrittika, Stone, Dhaatus or
alloys, Pearls, brass or bronze. Its size might vary from the height of an
Angushtha to a foot but should not be higher. Some persons make the worshipworthy Pratimas out of wood, lac and such other material also. There is no need
to set up Yantras underneath the Pratimas nor there is need for Nitya Snaana or
regular wash, excepting perhaps on Parva Dinaas or festival / significant days
so that they are cleaned up. Pancha Sutri Nirnaya: The height, width and
circumference of a Shiva Linga as also the measurements of its base and Soma
Sutra measurements are called Pancha Sutras. Taking into account the

Siro vistara, the Lingas height and the Lingas circumference, the Peetha or
base of the Linga should be made in a circular manner so that the the
circumference of the Peetha should be double of the Lingas measurement. It
must be ensured that two Lingas are worshipped in the same house:
Linga dwayam naarcham Saalagraamadwayam tathaa, Dwechakrey
dwaarakaayaastu naarcheyet Surya dwayam tathaa/ Shakti trayam Tri
Vighnesham dwousham bhunaarchayetsudhih/ (In the same house, there should
not be the worship of two Shiva Lingas, two Shaala graamaas, two Dwaraka
chakraas, two Suryaadhishthaanaas, three Shaktyadhishtaanaas and several
Vighneshaadhistaanaas and two Shankhas.) Also, Naarchayeccha tathaa
Matsya Kurmaadi Dashakam gruhey/ (In the same house, there should not be
the worship of Dashavataaras together.). There should not also be a Puja of
Pratimas half burnt, partly mutilated, or broken, although a shalagrama broken or
spoilt could be worshipped. Salagraama daana is equivalent
Brothers must observe separate Devatarchana, Agnihotra, or Brahma Yagna.
Shaalagraama Puja: Saalagraama shilaakreetaa madhyamaa
yaachitaadhamaa, Ukta lakshana sampanna paaramparya kramaagataa,
Uttamaasaatu Vigneyaa Guru dattaatu tatsamaa/ ( A saala -graama which is
bought has a medium value, the one requested for and obtained is of low value,
the one that is secured from family tradition is of considerable propitiousness and
that which is received by Guru is indeed the best).Tatraapyaamalaki tulya pujyaa
sukshmeva yaa bhavet, Yathaa yathaa shilaa sulshmaa tathaasyaattu maha
phalaa/ Yava maatram tu gartasswaadyavaartham Linga -muchyatey, Shiva
naabhi ritikhyaatastrishu lokeshu durlabhah/ (A shalagrama of the size of a small
Amla fruit is most worthy of worship. A tiny sized seed-like Shaalagraama is
indeed very rare to procure and is called as Shiva Naabhi). A saalagraama
once installed and invoked in a Praana Pratishthaand
be worshipped with daily puja but need not be formally bathed or treated with
regular Sampro -kshanaetc. Thus the daily Puja vidhana does not require
Prana Pratishtha, Prokshana, Aavahana; but the Naamas of Vaasudeva,
Sankarshana, Pradyumna, Aniruddhaadi be recited along the Puja; it is stated
that Vaasudeva has five Chakras, Sankarshana has seven, Pradyumna six, and
Aniruddha eleven. Vishnu preetikaram nityam Tulasi kaashta chandanam,
Kaartikey ketakee Pushpam yena dattam Hareyh Kalou/ Deepa daanaancha

Devarshey taaritam tena Vaikulam/ ( The person who lights a

Kaashtha chandana and offers Ketaki Pushpa as also gives away Deepa Daana
to Shri Hari in Kartika Maasa leads his entire Vamsha to Salvation.)
Again, Agraahyam Shiva Nirmaaly- am Patram pushpam phalam jalam,
Saalagraamasya samspra shaat Sarvamyaati pavitrataam/
Linga Puja, Patra-Pushpa-Phala Nirmaalyaas are forbidden to take away by the
devotees, but in the case of Saalagraama the Archana material could be
away as the Nirmalya. Salagrama Puja is to be done with the middle finger and
Anamika finger while nirmalya is to be picked up by Angushtha and Tarjani
fingers. In case Saalagrama Puja is performed with Bhasma Tripundra and
Rudraaksha Maala then Maha Deva would be immensely pleased
too. Rudraaksha-Tulasi Maalaa Dharana/ Samskaara:
has to be accompanied the Mantras and also having applied Panchaamrita and
Pancha -gavyas.Rudraakshasya Pratishthaayaam Mantram Panchaaksharam
tathaa, Triambakaadi Mantram cha, Tathaa tatra prayojayet/
Rudraaksha Maala, the Triyambika Mantra and Panchaakshari Mantra be
recited.) The beads of the Mala must have hundred eight, or fifty four or atleast
twenty seven. The Japa Maalaas before wearing should be treated with Pancha
gavyas and after wash, should recite Om- Hreem- and the Sanskrit Alphabets
viz. Am-Aaam-Im-Eem-Vum-Voom-Rum-Room- Lum-Loom-Aem-Aim-Am-AahKam-Kham- Gam-Gham- Gnyam- Cham- Chaam- Jam- Jham-Inim- Tam-ThamDam-Dham-Nam-Tam-Tham-Dum-Dham-Nam-Pam-Pham-Bum-Bham-MamYam-Ram-Lam-Vam-Sham-Sham-Sam-Hum-Llam and Ksham/
fifty Maatrikaas and a Maala of Ashwattha Patraas be coincided in a Nyasa with
the following Five Mantras: Om Sadyo jaataam, Vaama Devaaya, Aghorebhyo,
Tatpurushaaya, Ishaana-ssarva Vidyaanaam/ The Maala be then washed with
Pancha gavyaas again, perform Prokshana with cold water, apply Gandha with
Vaamana Deva Mantra, give Dhupa with Aghora Mantra, apply chandana and
Kasturi with Tatpuurusha Mantra and perform Abhimantrana of each bead with
Aghora Mantra and finally worship with Panchopachaaraas.
Dhaarana Vidhaana: Rudraakshaan Kantha deshey dashana parimitaan
Mastakey Vimshatidwye, Shat Shat Karna Pradeshey Karayugala krutey
Dwaadasha Dwaadashaaiva, Baahyaa -rindoh kalaabhirnayana krutey chaiva
mekam Shikhaayaam Vaksha -syashtaadhikam yah kalayati shatakam,
Saswayam Neela Kanthah/ (A person who wears thirty two beads around the

neck, six each around the ears, forty on the head, twelve each on wrists, sixteen
each on hands, one each on the eyes, one on tuft and hundred eight on the
chest is as good as Nilakantha and one could attain Rudrapada.)
Snaana Vichara: Lingaabhyangana is to be executed as follows:
vimshatphalam Lingeyshyabhyam gamkaara yedadha, Snaapayet -tilatailascha
kara yantrod bhavaisshivam/ (Abhyan -gana Snaana is to be performed by
applying twenty five palaas of sesame oil around the Shiva Linga). This would
be followed by Maha Snaana: Payodadhighrita kshoudra sharkaaradyaistatah
kramaat, Shivasya sarpishaa snaanam proktam palashateynavai/ Taavata
Madhunaachaiva dadhnaapi payasa -picha, Palasaardha sahasrena raneynai
vaikshavenacha/ Bhaktyaa choshnodakai sshitodakai samsnaa -pa
yecchivam/ (The Maha Snaana is performed to Bhagavan Shiva with milk, curd,
ghee, honey, sugar etc. with hundred each of the Palaa measures by turns of
each of the materials alternatively by hot and cold waters). Vishnu Panchamrita
Snaana is also to be done: Shri Vishnum Ksheera dadhyaadyaih kramaaddasha
gunottaraih, Snaapayekinchi dushnaischa Ksheeraadyaih Pancha
bhissamaih/ (The Panchamrita Snaana is done with milk, curd etc. with hot and
cold waters to Bhagavan Vishnu). Vishnwaadi Panchaayatana:
Panchaayana denotes that with Vishnu Pratima in the middle and other
Devataas around him: Vishnur madhye Shive bhaasya Suryaaryaa Isha
dikramaat, Shambhur madhye Vishnu Surya Gajaaswaaryaastathaa kramaat/
Ravou madhyagatey Rudra Ganesyaachuta Shaktayah, Madhye Devi Vishnu
Shiva Ganesha Ravayah kramaat/ Madhye GanapatirVishnu Shiva
Suryaambikaastathaa, Ishaanaadika kramenaiva Panchaayatana
Panchakam/ ( Keeping Vishnu Murti in the middle and Shiva-GaneshaSuryaabikas in directions starting from Ishaana Disha is called Vishnu
Panchayatana; Shiva in the middle and Vishnu-Surya-Ganesha-Ambika in other
directions commencing from Ishana is called Shiva Panchaayatana; similarly
Surya in the middle and Rudra-Ganesha-Vishnu-Shaktis around from Ishana
again is Surya Panchayatana; Devi in the middle and Vishnup-Shiva-GaneshaSuryas from Ishana is Devi Panchayatana and finally Ganesha in the middle and
Vishnu-Shiva-Surya-Ambikaas from Ishana is called Ga nesha Panchaayatana.
Hence the pattern of Panchaayatana.
Keshavaadi Naama Dhyana Shlokaas: Dharma Sindhu narrated the Keshava

Naama Dhyana Ekadasha Shlokas: Keshaveschaturbahor Dakshinordhwa

karam kramaat, Shanka Chakra Gadaa Padmaayudhaih
Narayanah Padma Gadaa Chakra Shakhaayudhaih kramaat,
shankaabh- yaam Padmena Gadayaabhavet/ Govindo
Shankha Chakraih kramaadvhavet, Vishnuh padmena shankhena chakrena
Gadayaa kramet/ Shankha Padma Gadaa
Chakrair Madhusudana Eritah, Trivikramo Gadaa Chakra Shankha
Padmairanukramaat/Vaamana sshankha Chakraabhyaam Padmena
Gadayaapicha, Chakrena Gadayaa shankha
padmaabhyaam Shridharahsmritah/ Hrishikesha smritah chakra Padma shankha
Gadaayudhaih,Padmanaabhah Padmachakra Gadaa Shankhaih kraamats
-mrutah/ Damodara sshankha Gadaa Chakra Padmai
-rudeeryatey, Samkarshana Shankha Padma Chakra
yudhaih/ Vaasudeva sschakra Gadaa Padma Shankaakhya
Lakshanaaih, Pradyumna ssyaacchhaankha Gadaa Padma Chakraih
kramaadhrutaih/ Aniruddho Gadaashankha Padma chakrairanukramaat, Padma
Shankha Gadaa Chakraayudhaissaat Purushottamah/ Adhokshajo
shankha chakrapadaih karasthitaih,Narasimhaha padma gadaa
shankhachakraayudhair bhavet/ Achyutah padma chakraabhyaam shankhena
gadayaakramet, Janaardanah chakrashankha gadaa padmaadhya
baahubhih/ Upendrogadayaa chakra padmashankha -anchitaih karaih,
Chakrapadma Gadaa Shankhaih karasthaissyaat kramaad
Krishnaabhyo gadaa padma shankha chakra shankhairmato Vibhuh/ Iti Proktaah
Keshavaadi chaturvimshati Murtyayah/ (Vishnu with the twenty four popular
names of His is described with the details of his four hands and the four
Ayudhas that are carried by Him).
Deva Pratishtha Prayoga: The procedure of Deva Pratishtha commences with
the Kartas selection of a suitable Place, construct an Agni / Homa Mandapaof
twelve measures of a normal mid-hand, identify a Homa Kunda of a hastas
measure of square in the East or Ishana of the Mandapa and install Agni with the
Sankalpa: Asyaam Murtou Lingevaa Devataa saannidhyartham Deergaahur
-lakshmee Sarva Kaama Samruddhyakshayya sukha kaamomu Deva Murti
pratishthaam karishye/ The Sankalpa would be followed by Swasti vaachanaas,
Naandi Shraaddhaanta, Acharya Varana and Ashta/ Chatur Ritwija Varana.

Acharya would then purify the Bhumi with kushodaka prokshana with the
Mantra: Apohishthaa mayo bhuvah taana urjey dadhaatana, Maheranaaya
Chakshasey yovasshivatamo rasah / Tasya bhaajaya-tehanah Ushiteeriva
Maatarah, Tasmaa Arangamaamavaha Yasya Kshayaaya jinvatha Aapo
janayathaa cha nah/ After the prokshana on the Bhumi, Deva Pratishthaapana is
accomplished with the Mantra: Devaa aayantu yaatu dhaanaa apayaantu Vishno
Deva yajanam rakshaswa/ Bhu Shuddhi is done with the Mantra:
samstitham Bhutam sthaanamaashritya tishthati, Staanamtyaktwaatu tat sarvam
yatrastham tatra gacchatuAapakraamantu/ Then Murti is purified with Pancha
Gavyaas and is immersed in a container full of water along with Suvarna and
Yava-Durvaara-Ashwattha-Palaasha leaves with the Apohishtha Mantra as also
the following recitals:
Hiranya varnaassuchayah Paavakaah yaa Sujatah Kashyapoyaaswindrah,
Agnim yaa garbham dadhirey Virupaastaana Aapassaggusyona bhavantu/ Yaa
saag Raajaa varuno yaati madhye satyaanrutey Avapashyan janaanaam,
Madhuschuta ssuchayoyaah paavakaastaana Aaapassayussyona bhavantu/
Yaasaam Devaadi Vikrunnvanti bhaksham yaa Antarikshey bahudhaa bhavanti,
Yaah Prithiveem payasomdanti Shukraastaana Aaapassag syonaa bhavantu/
Shivenamaa chakshusaa pashyataapah Shivayaa tanuvopa sprutashatwam
chamey, Sarvaagum Agneegum rapsushadohuvevomayi varcho balamojo
nidhattha/ Pavamaanah Suvarjanah Pavitrena vicharshanih, Yah potaa su
punaatumaa, Punantumaa Deva Janaah Punantu manavo dhiyaa/ Punantu
Vishwa yaavah Jaatavedah pavitravat, Pavitrena punaahi maa
deedyat Agney kratwaa kratugumranu /Yattey pavitramarchishi Agney vitataa
mantaraa Brahma tena punee mahey, Ubaabhyam Deva Savitah
pavitrenasavenacha Idam Brahma puneemahey, Vaishva devi punati
Devyaagaat yasyai bahyistanuvo veeta pushtaah, Tayaamadam
tassadhamaadyeshu Vayagssyaamapataroyeenaam/
Rashmibhirmaa punaatu, Vaatah Praaneyneshi romayobhuh, Dyaavyaa Prithivi
payasaapayobhih, Rutaavariyagnaye maapuneetaam, Bruhadbhissavitastrubhih,
Varshtherdevanvabhih, Agney dakshaih punaahimaa, Yena Devaa apunata,
Yenapo divyam kashah,Tena Divyena Brahmanaa/ Idam Brahma puneemahey,
Yah paavamaaneeradhyeti, Rishibhissambhrutagum rasam,Sarvagum
saputamasnaati swaditam Maatarishwanaa Paavamaaneeryop Adhyeti,

Rishibhissambhrutag rasam Tasmai Saraswatee duhey, Khseeragum

sarpirmadhudakam, Pavamaani swaysytyayanee/ Sudhughaahi payaswatih,
Rishibhih sambhrutoRasah/ Braahamayeshvamrutahitam,
Pavamaanirdishantunah, Imam Loka Madho Amum; Kaamaansamardha
yantunah, Devirdevaissamaabhrutaah, paavamaaniswastyayaneeh sudughaahi
ghrutaschytah, Rishibhissambhruto rasah/ Brahmaneshwamrutagum hitam,
yena Devaah pavitrena Atmaanamputey sadaa, Tena Sahasra dhaarena,
Paavamaanyah punantumaa,Praajaapatyam pavitram, Shatodyaamagum
hiranmayam, Tena Brahma vidovayam, Pootam Brahma puneemahey,
Indrassuneetee sahamaapunaatu, Somassvastyaa Varunassameechyaa, Yamo
raajaa pramrunaabhih punaatumaa, Jaatavedaamorjayantyaa punaatu/
with the above Mantraas, Abhisheka be performed, besides the Vyaahrutis
and Idam Vishnu Mantra; thereafter fruits, Yavaas and durvaas are offered; a
Kankana or wrist-string is tied to Deva Hasta with Rakshoham Mantra;
becovered with a Vastra with the Mantra Avateyhedo Uduttama
the Deva in water. Chala Murti Pratishtha: In the case of installing Sthira-Chara
Devataas, the Kartha has to foremost initiate Agni Sthapana, Graha-Vaastu
Devataa dhyana and perform Anvaadhaana, Chakshushi Aajyena, Graha
Homa to Main Grahas and Adhi Devataas and Pratyadhi Devataas with
Samidhaas, Charu, Ghee as also homa to Vaastu Devataas followed by
Anvadhaana in favour of the following Devataas: Indram, Prithiveem, Sharvam,
Agnim, Pashupatim, Yamam, Yajamaana Murtim,Ugram, Nirrutim, Surya Murtim,
Rudram, Varunam, Jala Murtim, Bhavam, Vaayum, Vaayu Murtim, Ishaanam,
Kuberam, Soma Murtim, Maha Devam, Aakaasham, Bheemam, Lokapaala
Murtim, Murti Prati Devataah/ These Devataas are offered Homa
Palaasha- Aoudumbara- Ashwathha-Shamya- and Apaamaarga Vrikshas; tila,
charu, and ghrita each hundred and eight times, or possibly one thousand and
eight times or atleast twenty eight times minimum; with the Mantra
ofAgniryujubhir ityanuvaakena Vishwaan Devaan Tilaajyaabhaam Dasha
Dashaahutibhih; the Kartha would do Anuvaaka to all the Devatas by way of TilaGhrita Aahutis ten times to each of them. This is repeated for the second and
third time with the same material and in the same number of Ahutis. After the
Aajyaanta or the end of the Ahutis, the Karta would perform the Tyaaga or the
termination of the Homaas reciting: Idamupa kalpita manvaadhaanokta
dravyajaata manvaadhaa -noktaahuti paryaapta manvadhaanoktaabhyo Yaksha

maanaabhyo Devataabhyostu na mama/ He would then perform homaas with

Gruhaanna and five types of samidhas, Tila, Aajya etc. Each of the drayvaas or
the materials should touch the Devatas feet, navel and head. Following the
Aajya Homaas, the northern side of the Homa Kunda a Jalapaata from a Purna
Kumbha be done with the Mantras: Indraayendyo iteendrasya, syoneti Prithivi
Murteyh, Aghorebhyo iti tatpateyh Sharvasya, Agna aayaahotyagneyh, Agni
dutamityagni murteyh, Namah Sharvaaya cha Pashupataye cheti Pashupateyh,
Yamaaya Somamiti Yamasya, Asahi Veereti Yajamana Murtih, Stuhi Shrutamiti
tatpateyrugrasya, Asunvantamiti Nirruteyh, Aakrishneyneti Surya Murtih/
Mantras are addressed to Indra, Prithivi, Sharva, Agni, Agni Murti, Pashupati,
Yama, Yajamaana Murti, Murti Pati Ugra, Nirruti, and Surya Murti respectively).
Other Mantras are: Yo Rudro Agnaaviti taptaye Rudrasya
Rudra;Imam mey Varuna Shrudhee havamadyaa cha Mridaya
Varuna Deva; Shannodevi etc.to Jala Murti; Namo Bhavaayacha Rudraayacha
Rudra Bhagavan; Aano Niyudbhih to Vayu Deva;Vaata Aavaatu
Murti; Tameeshaanam to Ishana deva; Aapyaa -yaswa
Soma to Soma Murti; Tat Purushaaya Vidmahey Maha Devaaya dheemahi
tanno Rudrah prachodayaat/ addressed to Rudra; Abhitvaadey
Murti; Adithyaprasannasya to Akasha Deva and to Nama Ugraayacha
Bheemaayacha to Bhima Deva. Following these salutations and homaas with
Samidha Panchakas of Palaashomoburaadis, Payasa-Charu-Tila-Aajyaas, the
Kartha should touch the feet-navel-Siras of Shaapna Deva with Mula Mantras,
Deva Gayatri or other Vaidika Mantras. Then Tilaajyaahutis are performed by the
Karta ten times to each of the following Devas with the Mantras:
Savitaa Stomaih, Indra Ukthaamadaih, Mitraa Varunaa vaashisha,
Angirasodhishniyairagnibhih, Maruta ssadoha virdhaa, Naabhyaam, Aapah
prokshaneebhih, Oshadayo Barhishaa, Aditirvedyaa, Somo deekshayaa,
twashtedhmena, Vishnuryagnena, Vasava Aajyena, Adityaa Dakshinaabhih,
Vishwadevaa Uurjyaa, Pushaanvaa -gaakaarena, Brihaspatih Purodhayaa,
Prajaaparirudgeedhana, Antariksham pavitrena,Vaayuh Paatraih,
Ahagshraddhaayaa swaahaa/ Then perform Deva Paada Sparshsha,
Abhisheka, Dwiteeya Homa, Deva Naabhi Sparsha and again the triteeya homa,
Deva Shira Sparsha and so on. In all the three Sevas, the Karta is required to
execute four thousand seven hundred sixty four homas and finally prostrate to
the Pratishtha Deva and welcome Him stating: Swaagatam Deva Devesha

Vishwarupa Namostutey, Shuddhepi twadhishthaney Shuddim kurmassahaswa

taam/ ( Deva Devesha! Our sincere greetings to you on your most propitious
arrival ; we are trying to sanctify and purify this spot for your installation).Then
along with the help of Ritviks, the Karta lifts the Murti for Agnyuttarana reciting
the Mantras: Uttishtha brahmanaspatey and Agnissapta Manu Sukta. Repeat the
recitations hundred eight times, clean up the Murti after Mrittika Snaanaas added
with Pancha Gavyaas and recite the Mantra: Payah Prithivyaam Paya
Oshadheeshu Payo Divyam tarikshe -payodhaam, Payaswateeh Pradishassantu
mahyam/ Avo Raajaanamiti cha samsnaanapya Aapyaayasveti Pancha
Mantraih: Panchaamritena [Gavya maajyam dadhi ksheeram maakshikam
sharkaraanvitam, Ekatra Militam jneyam Divyam Panchaamritam param]
samsnaapya; the Panchagavyas are applied to theif the Pratishtha Murti with the
above Ruchas; if the Pratishta deva is a Shiva Linga the Pancha gavyas and
Panchamritas are used in the Abhisheka with Namastey Rudra Mantra.
Snaana, Ghritaabhyanga, Ushna Jala Prakshaalana, and Jalaabhisheka with
tender leaves, Aoushadhis, Sapta Dhaanyaas,Pancha Ratnaas, Phala
Pushpaas, Darbha Doorva Gorochanaas, in four vessels along
with ApohishthaaYo vassivatamo rasah, TasmaaMantras.
Abishekaas, Vastra-YagnopaveetaGandha-Pushpa- Dhupa-Deaapaas are
offered. Eight Deepas are offered with the Mantra: Om Hiranya garbhah ,Om ya
Atmadaah; Om yah Praanato, Om yasyamey, Om Yenadhouh, Om Yam
krandasi, Om Aapohayat , Om Yaschidaapo, Ityashtou Peetha deepaan
datwaa/ With a golden wire honey and ghee are offered to the Murtis both eyes
along with the Mantra: Om Chitram Devaanaam , Om Tejosi Sukramasyamrita
masi dhaamanaamaasi, Priyam Devaanaamanaadhrushtham Deva
Yajanmaasi/ as also Om Namo Bhagavatey tubhyam Shivaaya Harye namah,
Hiranya retasey Vishno Vishwa rupaaya tey namah/ Later, Anjana is applied to
the Pratishtha Devas eyes. The Karta would then offer Naivedya to the Deva,
Go daana to Acharya and Dakshinas to Ritwijas. Neeraajana is shown to the
Deva ( in the case of Rudra Deva leave it at the Chatuspatha or the Four Path
point with the Mantra: Om Namo Bhagavatey Rudraaya Sarva Bhutaabhipataye
Deepta Shuladharaayomaadayitaaya Vishvaadhipataye Rudraayavai namo
namah , Shivamagarhitam karmaastu swaahaa/ Then the Acharya should invoke
the Sarvato Bhadra Devas; the Aavahana is as follows: In the centre Brahma, in
the Ashtadishas the Ashta paala -kaas, in the specified directions the Deities viz.

Indra, Astaavasus, Ekaadasha Rudraas, the two Ashwini Devatas, Vishvedeas,

Pitru Devas, Naagaas, Daksha, Vishnu, Durga, Swadhaakaara, Mrityu Devata,
Samudra Nadis, Marutdevataas, Ganapati, Meru,Prithivi, Vajra-Shakti-DandaKhadga- Paasha- Ankusha-Gada-Shulaadi Aayudhaas; Gautami-BharadwaajaVishwamitra-Kashyapa-Jamadagni-Vasishtha-Atriadi Rishis; to Nava Grahas;
Ashta Koumaris viz. Aindri-Kaumari-Brahmi-Vaaraahi-Chaamunda-VaishnaviMaaheshwari- Vainaayaki and so on. After the Sarvadevaahana, the Mukhya
Deva is lifted along with Mangala Vaadyaas and placed on his Shayya or bed
while Purusha Sukta and Mahanyasa are recited. Anga Nyasa is performed with
the Naamaas viz. Purushatmaney namah, Praanaat -maney namah, Prakriti
Tatwaatmaney namah,Buddhi Tatwaaya namah, Ahamkaara Tatwaaya
namah,and Manstatwaaya namah/ Nyaasa is also done with various Deha
Tatwaas viz. Rasa-Gandha-Shrotra- Tyakshu-Jihva-Ghraana- Vaak- PaaniPaada-Paayupastha and Prithivyaakaashaadis and Satwa-Rajas-Tamo Gunaas.
At the end, as the Pratishta Devata is put to Yoga Nidra, Homa seshaBalidaanaas are concluded and Purnahuti is accomplished. This is briefly the
Chara Deva Pratishtha Vidhaana. Praana Pratishta: After the preliminary
prayers, homaas, Abhishekas and various Pujas, the Pratishtha Devata is lifted
from Yoga Nidra with the Mantras: Uttishtha Brahmanaspatey
Dhyana: Brahmaney namah, Vishnave namah, Rudraaya namah,
Indraadyashthabhyo, Vasubhyo, Rudrebhyo, Aadirtyebhyo, Ashvibhyam,
Kurudbhyo, Kuberaaya, Gangaadi Maha Nadeebhyo, Agneeshomaabhyaam,
Indraagnibhyaam, Dyavaa Prithiveem bhyaam, Dhanvantaraye,
Sarveshaaya,Vishvebhyo, Brahmaney/ Then with Pushpaanjalis and Purna
Bhavanaas, the Sarva Sakshi Bhagavan is felt seated before the Karta and the
Prana Pratishtha Vidhana is initiated with the Maha Sankalpa:
Pratishthaa Mantrasya BrahmaVishnu Rudraa Rishayah, Rikyajiussaamaani
chandaamsi, Kriyamayavapuh, Praanaakhyaa Deataa,Aam Beejam Stroum
Shaktih Praana Pratishthaayam viniyogah, Brahma Vishnu Rudra Risheybhoy
namah Shirasi, Rikyajursaamacchaandebhoy namah, Mukhey, Praanaakhya
devataayai, Hridi, Aam Beejaaya Guhye Kroum Shaktayai,
Kham,Gam, Gham, Jnam, Am Prithivyaapastejo -vayavyaakaashatmaney Aam
Hridayaya; Om cham, chham, jam, jham, neem;eem shabda sparsha rupa rasa
gandhaatmaney Eem Shirasey swaahaa; Om tam, tham, dum, dhum, nnam,
Voom, Shrotra twak chakshur jihvaa ghraanaatmaney voom Shikhaayai vashat;

Om tam, tham, dum,dham, nam , yem vaak paani paada payupasthatmaney

Yyem Kavachaaya hum; Om pam, pham, bum, bham Om vachanaa daana
viharanaot sargaanandaatmaney Om netra trayaaya voushat/ Om yam, rum,
lam, sham, sam, hum, ksham, tram Manobuddhyahankaara chittaatmaney
ahaha Astraaya phut (make sound with the Astra Mudra); Thus the Kartha and
the Pratishthita Deva establish nyaasa or direct contact, touch the Deva and
perform Japa as follows: Om Aaam hreem kroum yam rum lam vam sham shum
sum hum llam ksham-Devasya praanaa iha praanaah/ Om Aaam hraam kroum
yam rum lam vam sham shum sum hum sah - Devassajeeva ihassthitah/ Om
aam hraam Hamsah Devasya sarvendri yaani/ Om Aaam Hraam HamsahDevasya Vaagmana chakshusshrotra ghraana praanaa ihaagatya swastaye
sukhena suchiram tishthantu swaahaa/ So saying the Karta should keep his
Angushtha on the Deva Pratimas heart and recite: Asyai praanaastishtantu,
Asyai Praanaas -charantu, Asyai Devatwamar chaayai maama heticha
kaschana/ Then keep reciting Pranava, perform Dhyaana
with Dhruvaadyouh and three other Ruks, slowly give Gayatri in the ears of the
Deva, give Purusha Sukta touching the Idols paada-naabhi and siras and make
the japa of Ihai vidhi thrice. The Karta then would recite the following
prayer:Swaagatam Deva Devesha madbhaagyaatwa mihaagatah, Praakrutam
twamadrushtwaa maam Baalavat paripaalaya/ Dharmaartha Kaama
siddhyartham sthiro bhava Shivaayanah, Saannidhyam tu sadaa Deva
swarchaayaam parikalpaya/ Yaavacchanraapani Suryaastishthantya
pratighaatinah, Taavatwa yaatra Devesha stheyam Bhaktaanukampayaa/
Bhagavan Devadevesha twam pitaa Sarva dehinaam, Yena Rupena Bhagavan
twayaa vyaaptam charaacharam, Tena Rupena Devesha swaarchaa -yaam
sannidhou bhava/ (Deva Devesha! May your arrival bring all round happiness to
us; it isd our unique fortune that we are able to vision you! Kindly do not ignore
me that I am a Prakruta and Ayogya or Worldly wise and Undeserving! Do please
treat me as a child and provide me protection from the vicissitudes in life and
bestow all kinds of fulfillments of Dharma-Artha-Kaama- Moksha. Do bless me to
be always near you till such time that Surya and Chandra last for ever. Indeed
you are the father of the Srishti in totality and the Omni Present and the Omni
Scient; never discard me and bestow my proximity always!) Then the Acharya or
the Karta should formally welcome the Archana Murti ar the Shiva Linga as the
case that be with the Aavaahayami Mantras: Bhuh Purusha maavaahayaami,

Bhuvah Purusha -maavaahayaami, Swah Purusha maavaahayaami,

Bhurbhuvah Purusha maavaahayaami/ After the Aavaahana, provide Aasana
with Pranava, Paadodaka with Durva-Shaamaa-Vishnu -kraanta-Kamala
Pushpas with the recital of Om imaa Aaapah Shiva tamaah, Putaah Putatamaa
Amritaa Amrita rasaah Paadyaastyaajushataam pratigrihyataam pratigrhnnaatu
Bhagavaan Mahaa Vishnuh Vishnavey namah/ If it were a Shiva Linga, the
Padya pradaana is done with: Bhagavan Mahaa Devo Rudraaya Namah/
Aachamaniya be offered: Imaa Aapassi -vatamaa, Aachamaneeyastaa
rushantaam pratigrihyataam/Then Arghya and Panchaamrita snaana:
Aapah Arghyastaa rushantaam Idam Vishnuh to Vishnu or to Shiva Linga
with Namostu Nilagrivaaya/ Further Vastra and Yanopaveeta be offered followed
by Gandha with the Mantra: Imey Gandhaasshubhaa divyaassarva gandhair
alankritaah, Putaa Brahma Pavitrena Putaa Suryasya rashmibhih/
maalas be offered: Imey Maalyaasshubhaa Divyaassarva
maalyairalankrutaah/ Further dhupabe offered: Vanaspati rasodbhuto
ghandhaadhyo Gandha mutta mah, Aaghreyassarva Devaanaam dhupoyam
pratigrihyataam/ The next offering is of Deepa: Om Jyotisshukram cha Tejascha
Devaanaam satatam priyam, Prabhaakritssava bhutaanaam Deepoyam
Pratigrihyataam, Pratigrihnaatu bhavaan/ While offering the Deepa, the Karta
dedicates flowers to each of the Vishnu Naamaas and performs Dwadasha
Ahutis to Agni Deva of Payasa Gudaanna in favour of Sharanginey, Shriyai,
Sarasvatyai, Vishnavey as also the Mantras : Vishnornukam veeryaani, Tadasya
Priya, Pratadvishnuh, Paromaatrayaa, Vichakramey, Trirdevah Prithivi/
by Naivedya of Griha Siddhaana with Tilas to Vishnu. In the case of Shiva
Linga, after the Deepa Darshana, the Karta recites: Bhavaayadevaaya,
Sharvaaya devaaya, Ishaanaaya devaavaaya, Pashupataye devaaya, Rudraaya
devaaya, Ugraaya devaaya, Bheemaaya devaaya, ahatey devaaya
performs Pushpa Puja, Tarpana, Tilaanna Homa, Paayasa Gudaanna Homa and
Nivedana with the Mantras: Bhavasya Devasya Patnai Swaha, Bhavasya
Devasya Sutaayai swaaha; Traiyambakam Maanomahaantam maanastaakey
Aaaraattey vikirada, Sahasraani Sahasram; Shivaaya Shankaraaya
Sahamaanaaya Shitikanthaaya Kapardiney Taamraaya Arunaaya
Aapaguramaanaaya Hiranyabaahavey Saspinjaraaya Babhrushaaya,
Hiranyaaya/ Finally, the Karta gives away Go daanaas and Dakshinaas to Ritviks
and organises Vipra Bhojana to either hundred or at least to twelve minimum. In

the Nutana Devalaya, there should be a Jalaashaya Pratishta too.

Chala Murti Pratishtha: The Karta has to make the Sankalpa, Naandi Shraaddha,
Acharya Varana, Aamuka Deva Pratishta Karma, Sarvato Bhadra Mandala
Prakriya, Brahmaadi Mandala Devata-Aavaahana Puja, Agni Pratishtha and
Anvaadhaana, Samidha- ajya-tila-charu homa to Sthaapya Devata and Mandala
Devataas, Pratishtha Devatas Mrittikaa Snaana with Dasha Mrittikaas of
Tadaaga-Nadi-Teera- Goshtha-Chatwara or the Center of Four Roads-ParvataGajasthaana-Ashwasthaana-Hrada- Valmika-Nadi Sangama Sthala; Pancha
Gavya Snaana; Ashtha Kalasha Sthapana with Durva, white Mustard and
Pancha Pallavaas; Mantraabhisheka; Agnyut -taarana; Ashta Kumbha
Sthaapana; Ashta Deepa Karana; Deva Netronmeelana; Chitraanna Bali;
Purusha Sukta Stuti; Chaturpadardha Aajya Homa; Mandala Devataa Homa,
Purnaahuti; Sukta Nyaasa Aavaahana; Panchamrita Snaana, Abhisheka; VastraYagnopaveeta-Dhupa-Deepaadi-Naivedya-Tamboola-Phala-NeeraajanaPradakshina-Pushpaanjali; Kshamaapana Prarthana- Acharya Dakshina-Ashta
Kumbhaabhisheka to Karta-Brahmana Bhojana-Vishnu Smarana-and
Ishwaraarpana. Punah Pratishtha: The Pratishtha Devata requires Punah
Pratishtha in the events of Madya-Chandaala Sparsha, Vahni Dagdhana,
Brahmana Rakta-Paapaatma Sparsha, Murti Bhedana/ Khandana, Sthaana
Chalana, Nitya Puja Naasti, Shava- Gardhabaadi-Asuchi Vastu- Patita-ChoraRajaswala Sparsha and so on. There no doubt could be remedies for none-toopronounced flaws such as Archana Bhangata for a few days or
chouryaas, then observance of dina-ratri upavaasa might absolve the deficiency.
If Puja is not done on one day, one could perform double puja or if it is abscence
of two Ratris, then Maha Puja be performed. But if there is
Puja, Dhatu Murti Sparsha by Chora-Chandala-Rajaswala or such serious
blemishes occur, then Loha Patra Shuddi, Murti Punah Pratishtha and such
actions of Restoration would be called for. The Process entails Jalaadhi vaasa,
Pancha Gavya Snaana, Kalasha Snaana with Purusha Sukta ranging from
twenty eight to eight thousand times; Gandha Pushpaadi Puja, Gudaanna
Nivedana should bestow Punah Pratishtha purification. Punah Pratishta should
could be performed in Mala Maasaas, Shukraasthamayaadis and such other
days too after ascertaing the suitable Dina-Nakshatra-Muhurtas. If there is
destruction or decadence of Devalayas Vaapi-Kupa-Tadaagaas then Ajyaahutis
be executed with the Mantra Maanastokey Vishnoh karmaani

paadosya, followed by Brahmana Bhojanaas. Puja lopa Samprokshana:

Karta has to perform Devodwaasana, Mrikkikaa Jala- Pancha Gavya Snaana,
Kushodaka shodhana with Moola Mantraas, Ashtottara Shata Prokshana, ShiraPeethaanta Sparsha, Tatwa Nyasa-Maatrukaakshara Nyasa-Mantra NyasaPrana Pratishtha and Maha Puja. Jeernoddhaarana Vidhi:
respect of the eventuality of Lingaadi Bhagna-Dagdhana. If it is a Siddha
Pratishthita Linga, then Mahaabhisheaka might suffice, unless the damage is
extensive. In such an extreme case, the Jeernodhaara Vidhi is as follows: The
Karta should make the Sankalpa Amuka Devasya Jeernoddhaaram
karishye/ ; Naandi Shraaddha, Acharya Varana, Peetha Mandala
Devataavaahana, Linga Shadanga Nyasa, Aghora Mantra Japa, Agni Pratishtha,
Ghritakta Sarshapa Sahasra Homa to Indraadis and Tila Homa to Jeerna Deva
with the Mantra: Jeerna bhagna midam chaiva Sarva doshaadaham Nrinaam,
Asyoddaarey kritey shaanti ssaastresmin kathitaa twayaa/ Jeernoddhaara
vidhaanamcha Nripa raashtra hitaavaham, Tadadhisthaayataam Deva praharami
tavaagnyaa/ (Deveshwara! As this Murti is not in perfect condition, this has to be
revived lest, there might be several obstacles to the Society as a whole
there is need for resoration of the Pratishta Devata. To the Kingship and the
Kingdom there could be perils like Kshaama-Rogas affecting the peace of the
Public and that is why we wish to replace the affected Murti in a formal and Vedic
manner as per your own inspiration and instruction.). As the first step of the
Lingoddaarana, Hundred Eight Tilaajyaahutis are perfomed, besides thousand
times with Ksheera- Madhu- Durvaaraadi Samiddhaas with the prayers to Linga
Swarupa as follows: Linga rupam samaagatya yenedam samadhishthitam,
Yaayaastwam sammitam staanam samtyajjaiva Shivaagnayaa/ Atra sthaaney
cha yaa Vidyaa Sarva Vidyeshwaryair- yutaah, Shivena saha
santishtheyuh/ ( Ishwara! You are manifested in the Linga Swarupa, but as this
Linga is not worship worthy since it is not fully perfect, we hereby obey your own
directive to replace the original with a new Linga so that it could be enjoined in
the comity of Devas to be worshipped ). Visarjanaof the
done with the Prokshana along with Astra Mantras, pull it out with Vaama Deva
Mantras and leave it in the fast currents of a River amid Pranava Naada. If the
Jeena Linga is a Daaru Linga, then it should be placed in Agni. To accomplish
Shanti on account of disposing of the Jeerna Murti or Linga, homaas be
executed thousand times reciting Aghoraadi Mantras with ghee, milk, honey and

stating: Bhagavan Bhuta bhavyesha Loka Naatha Namostutey, Jeerna Linga

samuddhaa rah krutastavaagnyayaa mayaa/ Agni naa Daarujam dagdham
kshiptam Shailaadikam Jaley Praayas -chittaaya Devesha Aghoraastrena
tarpitam, Jnaanato jnaanatovaapi yathoktam na kritam yadi, Tatsarvam
Puranamey Vaastu twatpraasaadaan Maheshwara/ (Bhagavan! You
the Master of the generations of the Past-Present and the Future; it is indeed
under your instruction that I have discarded the Jeerna Linga either by scorching
in Agni if it is a Daaru Linga, or by keeping in the swift waters if it is made of
Stone; this task as was done either by ignorance or full awareness and as a
Prayaschitta I have performed tarpanaas with Aghoraastra Mantras).
Shilpi bhutaanaa maachaaryasya cha Yajvanah, Shantirbhavatu Devesha
Aachhidram jaayataa midam/ ( Deveshwara! May Arishta Shanti be bestowed on
Go Brahmanas, Shilpi who has constructed the Linga to be commisioned soon,
and may the new Linga be everlasting without impediments as being worshipworthy for ever). Having resolved to replace the Jeerna Linga with the New One,
the Karta must ensure that within a months time the consecration must be
accomplished. Pratimaa bhanga Shanti Vidhana: There
the Karta in the absence of even a Jeerna Murti / Linga till the new one is
installed. The Shanti Vidhana is as follows: Kundam krutwaa vidhaanena tato
homam samaacharet, Charumcha Yama Daivatwam saadhayitwaa vidhaanatah/
Dadhikshoudra ghritaaktaanaa mashvattha samidhaamtatah, Juhuyaaashti
shatam praagna imaa Rudreti mantravit/ Maashairgudgaistilaischaiva Ghritinaa
Madhunaapicha, Ebhih Pancha Sahapraani Shakti beejena homayet, Bhumim
Dhenu manadvaaham swarnam dhaanyam sadakshinmam, Datwaatha Pancha
gaveyna snaayaa ddevaalaye Dwijah/ Balim dadyaadyamaa -yaatha krisarai
paayasaistathaa, Ishaanaaya Balim datwaa kritakrityo Bhavennarah/
Kunda be made and offered to Agni a Yama Deva-oriented Charu followed by
hundere eight Aahutis of curd-honey-ghee applied Samidhaas of Peepul Tree
with the Mantra of Imaa Rudraa followed by five thousand homaas with the
Mula Mantra Heenkaarausing Maasha- Mudgara- Tilka- Ghee and Madhu.Then
Pancha Gavya be applied in washing Bhumi, Dhenu, Vrishabha, Swarna,
Dhanyam, Dakshinam. Yama Bali be given with Dadhyanna
to Ishaana. Puja be done with fresh and unspoilt flowers and fruits as Naivedya.
Pushpa Puja Prakarana: Following is a brief account of Flowers to adore

Devaas. Dharmaarjita Dhana keetataryah kuryaat

Keshavaarchanam,Aparyushita doshosti maalaa kaara griheshucha/
Pushpaas which are bought out of ones earnings in a Dharmika way are indeed
worthy of Puja to Devas. Such flowers for ones own Nitya Puja need be
procured even by Chourya Saadhana or thieving but not by begging. Nirmalya
is defined as: Devopati dhrutam Vaamahasteydhovastrey cha Jalentah
Ksaalatam cha Pushpam Nirmalyam/ ( Those flowers plucked into Vastras, or
brought my left hand, those which are washed in water, or those which are
requested for are called Nirmalya.) Varjyam paru -shitam Pushpam Varjyam
parushitam jalam, Na Varjyam Tulasi Patram na varjyamTulasi patram na
varjyam Teertha jam Jalam/ (Those folowers and waters which are acquired a
day earlier are not worthy of puja.However Tulasi Patra and Tirtha Jala are
worthy of worship). Jaaji Pushpa is stated not to cross a Yaama for worship.
Karavira could last for a day and night. Tulasi, Bilwa Patra do not suffer from the
time limit. Kundana or Jasmine, Chandana, Agastya Pushpa and Kalikaas or
flower buds are stated to be fresh as they are received.
freshness for thirty days, Apamarga for three days, Jaaji patra one day, Tulasi for
six days, Shami Patra for six days, Shatavari for eleven days, Ketaki for four
days, Bhringaraaja for nine days, Durvaara for eight days, Mandara for one day,
Padma for one day, Nagakesara for two days, Darbha for thirty days, Agastya for
three days, Tila for one day, Mallika for four days, Champaka for nine days,
Karaveera for eight days and so on. Tulasi Mahima: As regards
stated that during the Vaidhruti and Vyatipata times, Sunday-Tuesday-Fridays,
Purnima and Amavasyas, Sankranti days, Dwadashi Tithis and during Ashuchi
days, plucking Tulasi is as atrocious as cutting ones own head. Plucking Durva
on Sundays, Tulasi on Raatris and Sandhyas, Dhatri Patra in Kartika Month, no
person desirous of achieving Punya would never attempt. Nirmalya should not
be removed on Dwadashi for Vishnu. In Purushardha Chintamani the Narada
Vachana states that Panchamrita Snaana be done to Vishnu on Ekadashi and
Ksheeraabhisheka be done on Dwadashi to certainly accomplish Bhagavat
Saayujya. It is said that on Krishna Amavasya, Tulasi could be plucked for Deva
Puja, Samidhas for homa purposes, and grass for cows.
should be Tulasyamrita na maasi sadatwam Keshava priye, Keshavaardhey
vichinvaami Varadaa bhava shobhaney/ ( Devi Tulasi! You are the beloved of
Keshava and possess the name of Amrita; I am plucking your leaves to perform

Vishnu Puja; kindly bestow on me boons).Having said this, Dharma Sindhu

states : Jaati Mallikaa Karaveera Ashokotpala champaka Bakula Bilwa Shami
Kushaa etaani Sarva Devataanaam Vihitaani/(All of these afore mentioned are
univerasally accepted by Sarva Devataas) However, f
the worship of specified Devatas: Paatala Shami patramcha Durgaayaah, Kunda
Palaasha Bakula Durvaah Shivasya, Kumuda Tagare Suryasya, Tulasi
Bhringaraaja tamaala patraani Shiva Durga yoh, Agasti Maadhavi lataa Lodhra
pushmam Vishnu Shivayoh, Dhattoora Mandaarou Vishnu Suryayoh/
are the Priya Pushpas to Bhagavan Vishnu: Malati, Jaati, Ketaki, Mallika,
Ashoka, Champaka, Punnaaga, Vakula, Utpala, Kunda, Karaveera , Paatala and
Tagara Pushpas. Vishnu is fond of Apaamaarga, Bringaraaja, Khaadira, Shami,
Durva, Kusha, Damanaka, Bilwaand Tulasi Patra too. Tulasi is the most precious
possession of Vishnu. A person who offers a Maala of thousand Jaaji Pushpaas
would be blessed with Kalpa Koti Shata Vishnu Puravaasa! If a person worships
Vishnu with Mango maalaas with faith and dedication , he is certain to achieve
Koti Go Daana Phala. Following are the Priya Pushpas to Maha
Deva: Chaturnaam Pushpa Jaateenaam Gandhamaaghraati Shankarah,
Arkasya Karaveerasya Bilvasya Vakulasya cha/ ( Shankara Maha Deva is fond
of the Sugandha of Arka, Karaveera, Bilwa and Vakula); Worship to Shiva with
Arka Pushpa would yield the Punya of Dasha Suvarna Daana; a thousand times
higher phala is bestowed on some one who worships Shiva with the flowers of
Dhattura, Shami Pushpa, Drona Pushpa and Nila Kamala.
have intimated to Devi Parvati that him with Mani-Mukta- Pravaala and Ratnaas
fade into insignificance compared to the Puja with Bilwa Patra as the latter
destroys poverty and provides high fulfillment! Also whosoever offers to Shiva a
thousand garlands of Nila Kamal would be blessed with Kalpa Koti Sahasra
Shiva pura nivaasa! Shivas beloved flowers are Paatala, Mandaara,
Apaamaarga, Jaati Champaka, Usheera, Tagara, Naaga Kesara, Punnaaga
Japaa Kusuma, Mallika, Sahakaara and Kusumbha. Dhaattura and Kadamba
pushpas are required to worship Shiva all over the night. If these Pushpas are
unavailable a Bhakta could perform Annaabhisheka, or
wheat grains! The forbidden flowers are Bandhuka, Kunda, Atimukta, Ketaki,
Kapitha, Bakula, Shirisha and Nimba. Devi Priya Pushpa:
-anaam Sarva Patraischa Pushpairdeveem prapujayet, Durvaankurai Sindhu
vaarairbandhukaagasti stambhavaih/ ( Dhaanyas leaves/ flowers as also Durva,

Kunda, Sinduvaara, Bandhuka and Agasta are also liked by her.

Yagna Phala: Bilwa Patra Pujana provides Rajasuya Phala, Karaveera Maala
Puja gives Agnishtoma Phala, Vakula Maala Puja yields Vaajapeya yagna Phala.
Puja to Surya and Ganesha would be on the lines of Vishnu Puja, except Tulasi
is forbidden to Ganesha. This is amply described in many Puranas such as
Brahma Vaivarta Purana.
Nakshatra Sanjnaas and impact on various common place
activities: The three Uttara Nakshatras viz. Uttara, Uttaraashaadha and
Uttaraabhadra and Rohini are known as Dhruva Sanjnakaas. Magha, Bharani
and Poorva are called Krura Sanjnakas. Shravana, Dhanishtha,
Purvabhadra, Punarvasu and Swati are Chara Sanjnaka Nakshatras. Ashvini,
Hasta and Pushya are Kshipraa Sanjnaka Nakshatras. Anuradha, Revati, Mriga
shira are considered as Mridu Sanjna Nakshatras. Mula, Aslesha, Jyeshtha and
Ardra are Tikshna Sanjnakas. Krittika and Vishakha are Mishra Sanjnakas. The
rest are Riktaas or ineffective. Yatra noktaa Tithistatra Grahaadyaa
riktamamaam vina, Vaaropi yatra na proktastra -arkaarki kujaanvina/
not specified, Amavasya and RiktaTithis be left out and
account; if a Dina or a day is not specified then Sunday-Saturday and Tuesday
be left out and other days be taken into account).Based on the classification of
the Nakshatras as above as also of Tithi-Vaara analogies,
Nirnayas are taken in respect of ones mundane life such as Krishi Muhurta,
Vastra-Bhushana Dharana, Shastra Ghatana Dharana, Seva Karana Muhurtha,
Vahanahorana, Raja Darshana, Vipana Kriya or Opening a Shop, Setubandhaa
Pashu kriya, Dhana Grahanaadi Durmuhurta, Nashta Vastu Laabhaa laabha
vichara, Nripaabhisheka Muhurtha, Jalaashaya khanana Muhurta,
Gamana, Runa Vimochana, Kshoura Vidhi, Nakshatra Roga phala,
Grihaarambha, Griha Pravesha and so on. Krishi Muhurta:
Kshipra-Dhruva and Vishakha-Magha Nakshatras and all the auspicious days of
a week including Tuesdays are apt enough to initiate Bhu-Karshana or Tilling of
a Land. The Nakshatra which Surya has left out and its third, eighth, and ninth
Nakshatras are good for starting Hala-Chakra. Beeja-Vaapa or seedling on all
the days except Saturday and Tuesday in the aforesaid Nakshatras is
propoitious. Dhanya Mardana is good in Jyeshtha, Moola, Magha, Shravana,
Revati, Rohini, Anuradha and both Uttara and Purva Phalgunis. Dhanya

Sangrahana is good in Kshipra-Dhruva-Chara and Mridu Nakshatras, besides

Moola as also on Budha, Guru, and Shukra Dinaas. Dhanya Vriddhi karana
Mantra: Dhanya Vriddhi is attained on reciting the Mantra:
Sarva Loka Hitaaya dehi mey Dhaanyamswaaha/ This Mantra should be affixed
on the Dhanya Bhandaara or Grain Storage Point to ensure Opulence of Grains.
The expenditure for Dhanya Rakshana might be done on any day excepting
Wednesdays and Saturdays duurng Mridu-Kshipra Nakhatras in the day
time.Vastra-Bhushana Dharana: Vastra Bhushana vididhruvaashvanihasta
panchaka Punasvasu-dwaye, Poushnavaasava bhayoscha sattidhou Manda
Bhouma Sashi vaasaraan binaa/( Clothing and wearing jewellery is suitable for
Dhruva Nakshatras, Ashwini, Hastaadi Pancha Nakshatra viz. Chitra, Swati,
Vishakha, Anuradha; Punarvasu, Pushya; Revati, Dhanishtha; Shubha Tithis,
and on all the days excepting Shani-Mangalka and Soma. However when a
clearance of any other day and Nakshatra is accorded by a Vipra, the same may
be followed. But, women folk should not wear new clothing or jewellery in Dhruva
Nakshatras besides Pushya Punarvasus. They should not bathe during
Shatabhisha Nakshatra. Usage of new Foot wear, Seating and Beds must
commence on Good Tithis and Days during Dhruva-Kshipra-Mridu Nakshatras
besides Shravani-Bharani and Punarvasu. If there is a burn or a cut of the new
clothing, it is better not used and Shanti be done. Similar dispensation obtains in
the case of new Shayyaas- Mattresses, Bed sheets, Footwear, etc. Sewing and
stitching should commence in Ashvini, Anuratha,Chitra, Mrigaseersha, and
Punarvasu. Usage of new utensils for Bhojana: Bhojanam bhaajaney roupya
Swarna kaamsyaadi nirmitey, Kuryaadamrita yogeshuchara Kshipra Mridur
Dhruvaih/ ( Bhojanaarambha in Silver-Gold Bronze and other Vessels be done
in Chara- Kshipra- Mridu-Dhruva Nakshatras and Amritaadi yogaas). Wearing
new jewellery or silks be done during Chara Kshipra Mridu Dhruva
Nakshatras. Nava Shastra Dharana: Shastra Ghattana
of Arms is to be initiated in Krura-Mishra-Teekshana Nakshatras as also in
Ashwini-Mrigasirsha while Shastraaastra Dharana is to be done in DhruvaKshipra- Mridu Nakshatras besided in Jyeshtha Vishakaas.
profession of Employment or Service should commence in Kshipra-AnuradhaDhruva nakshatras and Budha- Brihaspati-Ravi-ShukraVaaraas. If the Birth Stars
of the Master and the Worker are the same the employment could start from
Saturdays also.Vaahanaarohna: Alighting a Vaahana or transport like a horse,

elephant or a Palki is done ideally in Hasta and six other Nakshatras ahead viz.
Chitra, Swati, Vishakha, Anuradha and Jyeshtha ; the Dhruva Nakshatras,
Shravana, Revati, Puyshya and Punarvasu. Rajya Darshana and
Nrityaarambha: A meeting with King is useful in Kshipra-Mridu and Dhruva
Nakshatras or Shravana and Dhanishthas; A dance debut is fruitful
Taaraas as also Pushya, Mrigasirsha, Jyeshtha, Dhanishtha, Anuradha,
Shatabhisha and Hasta. Vipani kraya-Vikraya or Opening a Marketing
Outlet: The most profitable marketing outlet is best intiated in Mridu-KshipraDhruva Nakshatras and excepting on Rikta-Tithis and Tuesdays. Buying
activities are ideal to start in Ashwini, Swati, Chitra, Shatabhisha and Revati
while selling activities should begin in Bharani, the three Poorvas viz. Poorva
Phalguni, Poorvabhadra and Poorvashadha , Aslesha , and Mitra Devataa
Nakshatra. Setu bandhana or construction of Bridges should commence in
Dhruva Nakshatras and in Swati preferably coinciding on Guru-Ravi-Shani
Vaaraas. Pashu Kraya-Vikraya: Deals concerning cattle are useful in the
Nakshatras of Hasta, Pushya, Ardra, Mrigaseersha, Punarvasu, Dhanishtha,
Ashwini, Purva Phalguni, Jyeshtha, Shatabhisha and Revati. Pashu gamana is
ideal on Sunday, Tuesday, Monday, and Saturday as also on Shravana-ChitraaDhruva nakshatras and on any tthi excepting on Amavasya, Ashtami and Rikta
Tithi.Dhana Graharana: A limited money be invested in Chara Nakshatra and
CharaYoga. But money should not be tken on loan on
Yoga- Ravi Samkranta- Dhanishtaadi Panchaka Nakshatras-Hasta and
Tripushkaraas ie. Shani-Ravi-Bhouma Vaaraas;Tripaada Nakshatras and Bhadra
Tithi) or Dwipushkaraas (one of Mrigashirsha-Chitra-Dhanishtha Nakshatrasa
and Bhadraa Tithis viz. Dwiteeya, Dwadashi and Saptami). Money on loans be
returned on Bhouma Vaara and other combinations above. But
never be partedwith on BudhhaVaraas.Dhana Samgrahana on Wednesdays is
most rewarding. Nashta Vastu Laabhalaabha Vichara:
Mishra- Krura-Tikshana Nakshatras and in Swati is difficult to recover. If one
counts from Rohini onward, one gets Andha-Manda-Chibita ad Sulochana
Sanjnaka Nakshatraas; Nashta Dhana / Vastu in the Andha Nakshatra is quickly
recovered without much effort if searched in the Eastern direction.In the Manda
Category the lost material might be recovered with much effort and time lag in
the Dakshina Disha or the Southern direction. In respect of Chibita Sanjna the
search might be useful in the westen direction and in the Sulochana Sanjna the

search might produce the lost material by chance only.

ever has been prescribed in the previous pages for performing Choodaa Karma
is relevant in respect of normal Kshoura Karma also in terms of Tithi- VaaraNakshatraas. To Kings this Karma is once in five days nly but to commoners
there is no restriction of periodicity as it could be done as per wish subject
however to the suitability of Tithi-Vaara-Nakshatras. In any case this Karma is
forbidden on the ninth day. Whosoever desires to live long enough should never
resort to Kshoura on Chaturdashi just as Sangama is forbidden on
Amavasyas.Kshoura is also forbidden after Abhyanana or Oil bath, followed by
bhojana and Snaanaalankaaraas. The Kshra Karma is also forbidden on the
days of travel, battles, nights, Sndhyaa Kaala, Shraaddha Dinaas, Pratipattithis,
Rikta Tithis Vrata Dinas, Vaidhrutis and Janma Nakshatra. Kshura Karma is not
only avoided on the days of travel but also during sickness and medication, and
on the days of Vivaas or Arguments. Shasthamaa Purnimaa paata
Chaturdashyashtami tathaa,Aasu sannihitam paapam taileshu Streebhagey
Kshurey/ (On performing Tailaahishekaa and Stree Sangama on Shashtis,
Amavasyas, Pournamis,Vyatipata Dinaas, Chaturdashis and Ashtamis and on
top of these also resorting to Kshura Karma one would have been subject to
grave and inexcusable sins). The exceptions to perform Kshura Karma however
are only while doing Yagnas, Pretakarma Kartavyas, release after
imprisonments, or under orders from Kings or Top Authorities; on such occasions
the Nishiddha Tithis or Vaaraas are ignored simply. Those who are
have his father alive should not take to frequent Mandanas or Hair cuts. One
should sit north facing or east facing while performing the Kshoura
Karma; Kesha shmasshruloma nakhaanyudak samsthaani vaapayet/
does this Karma, he should fully relieve himself of his hair growth, mouctaches
and nails as well) Finally, all kinds of blemishes are relieved while going through
the Kshoura Karma as he extols the greatness of his Desha, his Place of
Residence, Diti, Aditi and above all Bhagavan Vishnu!
Illnesses: In case one gets illness on Ashwini Nakshatra, the illness lasts for a
day, or nine days or tewnty five days. In respect of Bharani, the result would be
for eleven days or twenty one days or a month or even death! For
agony could be for nine/ ten or twenty one days. For Rohini the difficulty might be
for ten, or nine or seven or three days. Mrigaseersha Peeda could be for five, ten
or upto a momth even. Ardra could have severe impact for ten days or a month

or death. Punarvasu is also risky for seven or nine days or death. The Peedafor
the Pushya might be cured within a week failing which death! For Aslesha, it
could be death or gradual recovery from nine or thirty days. To Magha-twenty
days or month to month and half or death.To Purva Phalguni it could be a
fortnight, month, two months or the end. To Uttara-seven days or a fortnight or
twenty seven days. Hasta might recover withi eight or nine or fortnight failing with
a death! Chitra: eleven- fortnight-eighteen or Mrityu. Swati suffers prolonged
illness for ten days or a month-two-four or five months or death. Vishakha might
recover within eight days, fortnight, or twenty days. Anuradha torments for ten or
twenty eight days but would recover. Illness in Jyeshtha might prolong two to
three weeks or even a month but might end up in lifes termination. Moola too
would have the same impact. Purvashadha might lead to prolonged trouble
ending up with death. Uttaraashaadha might torment but could recover normalcy.
Shravana is a trouble maker but not killing.Dhanishtha creates problems for a
few days but provides eventual recovery. Shatabhisha
Purbabhadra would have prolonged illness ending up with death. Uttaraabhadra
is a short time advesary and Revati is a temporary set-back
maximum. If a person acquires illness in his or her Janma Nakshatra and Janma
Raashi while in Chandra is in Ashtama, one might conclude with death. Starting
from Sunday following each day subsequently, Makhaa Dwadashis on that day,
Vaishaka Eakadashis on Soma Vaara, Panchami Ardras on Tuesdays, Triteeya
Uttaraa -shaadhaas on Wednesdays, Shatabhisha Shasthas on Thursdays,
Ashami Ashwinis of Fridays and Purvaashadha Navamis on Saturdays are all in
the zone of Mritu. Similarly, commencing from Sundays, Anuraadha Bharanis,
Ardrothaara ashaadhaas, Magha Shata Taaraas, Vishakhaashwinis, Jyeshthaa
Mrigaseershaas, Shravanaasleshaas, Purvaabhadra Hastaas are in the zone of
death.Sarva Nakshatra Shanti Prayoga: Following the Sankalpa
stating: Mamotpanna Vyaadher Jeevaccha -rira virodhena
Samulanaashanaartham Amuka Nakshatra Shantim Karishye,
perform Ganesha Puyja, Acharya Varana, installation of the specific Nakshatra
Pratima in the midst of a Dwadasha Dala Padma arranged on a Purna Patra on
a Kumbha, proceed with the Puja of Keshavaadi Dwadasha Vishnu Naamaas
and to Dwadasha -adityas, offer hundred and eight Aahutis with DurvaSamidha-Tila- Ksheera and Ghritaas with Gayatri Mantra in favour her,
thousand offerings of Dadhi Bhojana as Bali, and Go daana to Acharya as also

the Suvarna Pratima of the malefic Nakshatra. As a finale, there should be a

dasha sahasra Japa with Jatavedasey Suvanaama Soma maraateeyato
nidahaati Vedah, sa nah parasha -daati Durgaani Vishwaa naaveva Sindhuh
Duritaatyagnih/ followed by Sahasra Ghataabhishka to Rudra with
prapadyaami Sadyojataaya namo namah, Bhavey Bhavey vnaati Bhavey
Bhavasvamaam Bhavodbhavaayanamah etc. followed again by Sahasra
Purusha Sukta Recitals and Jwara Naashaka Stotra. Depending on the nature of
illness and its intensity, Laghu- Maha Rudra Abhshekas to Maha Deva, Vishnu
Sahasra Naama Stotra ten thousanda times, Soura Japa and Surya
Namaskaara, Aghya daanaas to Surya Deva, Vishnu Naamaas and the
Roga Hara of Maha Mrityunjaya viz.Trayambakam yajaamahey Sugandhim
Pushti Vardhanam, Urvaarukamiva bandhanaa nmrutyormuksheeya
maamrutaat/ On the successful completion of the Shanti Prayoga and Brahmana
Bhojana Danaas, the affected Karta would consume the Aoushdhis
Shukra-Soma Vaaraas and in the Jyeshtha, Moola, Shravana, Swaati,
Punarvasu, Mridu-Kshipra Nakshatras. On securing relief from the illness, the
Karta would recoup and prepare himself to take Snaana in
Lagna, in Mishra-Kshipra Nakshatras, Jyeshtha-Moola-Poorvi; Chitra-Bharani,
Sravana and three further Nakshatras and on Ravi-Mangala-Budha Shani
Vaaraas. Mukta Snaana is performed in Vaidhruyti, Vyatipata, Bhadra and
Krantis, even without referring to Chandra bala and Taaraa Bala.
Dina Nirnaya: Both men and women are forbidden to take Abyangana Snaana
needlessly and casually, especially on Bhadra Tithis, Sankrantis, Vyatipata
Vaidhrutis, Shukra-Guru- Mangala Days, in the Shashti and following Tithis,
Shraadha Dinaas and on Shukla-Krishna Pratipadaas. Vijayaanantara Snaana,
Samvatsaraadi and Deepavali Abhyangana are essential. To a married woman,
Abhyangana on Wednesdays, Shatabhisha Nakshatra, Pitra Nakshatra are not
conducive to the life of her husband. Saashapam Gandha Tailaicha yattailam
Pushpa vaasitam , Dayaantara yutam tailam na dushyati/
Sama Dina-Tithi-Nakshatras might be performed with Sesame oil, Gandha Taila,
Pushpa vaasita Taila, and mixed flower oils and this indeed is in
order). Kinchitgogrtuta yuktam vaa Viprapaada rajonvitam, Nityaabhyangecha
nodushtam tailam nityehi Sarvadaa/ (The mix of a little cows ghee, Brahmana
Paada Rajas, and Sugandha Taila is appropriate for the Abhyangana
Snaana. Ravou Pushpangurou Duurvaam Bhaanu vbaarecha Mrittikaam

Bhargavey Go mayam kshiptwaa Taila naanam Sukhaavaham/

Snaana on Sundays with Pushpaas,Thursdays with Durva, Tuesdayas with
Mrittika, and on Fridays with Gomaya-applied floral oils
Physical pleasure and mental contentment.)
Vaastu Prakarana: Vaishaakhey Phalgune Poushey Shraaaney Maarga
sirshakey, Grihaarambha Praveshoustah stambhocchraayas
chashasyatey/ (Grihaarambha, Stambhoddhaarana and Griha Pravesha are best
performed in the months of Vaishakha, Phalguna, Pousha,
Margasirsha). Jyeshtha, Kartika Maagha Months are also beneficient as per
Narada Vachana. A Parna Griha or a grass house could be constructed without
any month or time. But a house in which one likes to reside himself or the Main
House should not be constructed in Pushya Maasa. Go-Ashwa Shaalaas could
be construted too without time restrictions. Grihaarambha and Griha Pravesha
could be planned and executed in Hasta traya or Hasta-Chitta-Swati, Dhruva-Mridu
Nakshatras, Dhanishta-Shatabhisha and Pushya; and all the Tithi Vaaras excepting
RiktaTithis and Ravi-Kuja Vaaraas. Shankhusthapana or Laying Foundation Stone and
digging deep into Earth as the preliminaries of House Construction be planned in the
Nakshtras of Shravana, Ashwini, Krura Nakshatras viz. Magha,
Phaluguni-Purva Bhadra and Purvashaadha; Anuradha, Aslesha, Moola, Pushya , Hasta,
Mrigasirsha, Revati, Dhruva Nakshatras,when Kedra-Ashtama Sthaanaas are Papagraha
rahitas or devoid of blemishes. Sthambhoddhaarana or erection of the Mother-Pillar
should not be done in Dhanishtaka Panchakas viz. Dhanishtha, Shatabhisha,
Bhadra, Uttaraabhadra and Revati, nor during Vrishabhaakaara Vaastu Chakra ie.
seven Nakshatras from where Surya Deva is; from the eighth to the eleventh
Nakshatras, the Stambhoddhaarana is ideally suited but none of the ten Nakshatras
are not auspicious. As regards Grihaapravesha, the auspicious Nakshatras have been
detailed above, but this Function is ruled out for Suryasthita Nakshatra and the four
Nakshatras hence, fifteenth Nakshatraaaa to four Nakshatras hence and the twenty
third Nakshatra to five more hence. Again, the Griha Nirmana Kartha should plan for
the construction of various Facility-Homes commencing from the main houses eastern
side and these ancillaries would include Snaana Griha, Nidra Griha,Vastra Griha,
Bhojana Griha, Pashu Griha, Dhana Griha, Deva Griha and so on. Among the dos and
donts of house
struction are that from the Mukha

Dwaara or the Main Door , there should not be

Mulaas or corners, the Common Passage / Road , Road Curves or round
abouts, a Well, another dwaara, or filth / mud, a Pillar, Tree or a Temple.
Shankusthaapana and Stambho -dharana are to be positioned in the Agneya

side of the New House. This restriction of Agneya is however is not applicable if
the new construction is sprawling , or has four entries in all the directions.
Pravesha Vidhana: Vaastu Pujaa vidhih Karyah purvameva Praveshatah, Maitra
Dhruva kshipra Chara Mulabhairdhana Putra krit/ ( The Karta would accomplish
prosperity and progeny if he performs Vaastu Karma Shanti before erntering it in
Anuradha, Dhruva- Kshipra-Chara Nakshatras or in Moola.) Vaastu Shganti has
to be performed only in the day time. There is an opinion that Griha Pravesha
might be done in the nights also, in which case, this Shanti function might as well
be done at the same Dina Maasaadi of Grihaarambha. The Shubha Kaala for
Griha Pravesha is stated to be in Maagha,Ashviyuja Jyeshtha Maasaas; MriduDhruva Nashatras are the most suitable, while Kshipra-Chara Nakshatras are of
medium value. Teekshna-Ugra-Mishra Nakshatras are not good. If the Kartas
Janma Lagna is not in the Eighth position,the Graha Pravesha Lagna is
commended.
[ Matsya Purana describes the Basics of Vaastu Shastra viz. the Origin,
Construction methodology and Vaastu Yagna as follows:
Bhagavan Shankara was demolishing Andhakaasura, there was a drop of sweat that
fell on the ground and an awesome and nasty Being kept on drinking the blood of the
slain Asura; since that Praaniwas not satisfied with its hunger, it started to eat up
whatever came handy. As the Praani requested Shankara, the latter gave a boon of
being able to consume any where in the Trilokas; in Swarga, the Praani was called
Deva Vaastu. As the Praani came down to Earth, Brahma gave the dispensation that
whenever there was a talk of Vaastu or the Rules and deeds of

would be Balior Naivedya / offering of food at the end of VaishwanaraBali or

oblations to Agni. Also separate Vaastu Shanti/appeasement deed to the Deity
of Vaastu would fetch food to him, as and when construction activities are
commenced all over the Universe. That was also the Origin of Vaastu Yagna.
Eighteen Rishis gave the Rules and Regulations of Vaastu Shastra to the
posterity and these Rishis and Devas were: Bhrigu, Arti, Vasishtha,
Vishwakarma, Maya, Nagnajit, Bhagavan Shankara, Indra, Kumara,
Nandeswara, Shounaka, Garga, Vasudeva, Aniruddha, and
Maasa-Nakshatras: The results of initiating construction activity in
various MONTHS are as follows: in Chaitra Month Vyadhior diseases are
caused; in Vaisakha the Constructors gain cows and Ratnas; in Jeyshtha Month,
death is indicated in the family; in Ashadha month construction helps gain of
servants, Ratnas and Pashus or domestic animals; in Shraavana Month there
would be gain of servants; dangers and risks in Bhadrapada Month; construction
in Aswin Month might lead to risk to wife; in Kartik Month there would be gain of
Dhana- Dhanya or Money and Crops; in Margasirsha month there would be
surplus of Bhojyas or Food Items; commencement of construction in the month

of Pausha might lead to thefts and loss of materials; Construction in Magha

Month there would be benefits but some fear or possibility of Fire and finally,
activities of construction during Phalguna Month should yield gold, progeny and
prosperity. Griha Nirmana and influence of Nakshatras :Initiating the
Construction of Grihas / houses is considered the best in respect of the
following NAKSHATRAS OR STARS: Ashvini, Rohini, Mula, the three Uttaraas,
Mrigashira, Swati, Hasta, and Anuradha. As regards the
week are good, except Sundays and Tuesdays.
construction should not start on the following yogas viz. Vyaaghat, Shula,
Vyatipaat,
Atiganda,
Vishkambha,
Ganda,
Parigha
and
Vajra.
Following MUHURTAS are stated to be ideal for contstruction viz. Sweta, Maitra,
Maahendra, Gaandhawa, Abhijit, Rouhini, Vairaja, and Savitri.
decide on the SHUBHA LAGNA, the activity of construction should be
commenced when the Chandra bala as also Suryabala would be equally positve.
The most important activities apart, Stambharohanaor the hoisting of the Pillar
should be taken up first; similarly the procedures should be the same as in
respect of the costruction of Praasaads, wells and such mini water bodies.
TEST would be the foremost activity before the actual construction is taken up.
As a part of the soil quality test, saplings are to be planted and the best soil
quality would yield the growth over three nights; medium growth over five nights
and minimal growth over a week. The best soil obviously would give out the
quickest yield. By way of a diagram, the area meant for construction is drawn as
a big square which is divided into nine squares while each square is further subdivided into nine smaller squares, thus making a total of eighty one squares.Of
these, thirty two Devatas are worshipped in as many sub-squares and thirteen
Devatas from outside those sub squares, thus accounting for forty five squares.
The names and the positioning of the respective Deities are: Shikhi, Parjanya,
Jayant, Indra, Surya, Satya, Brusha, Antakisha, Vayu, Pusha, Vitatha,
Brihatsakshatha, Yama, Gandharva, Bhring raaja, Mriga, Pitrugana,
Daivarika,Sugreeva, Pushpadanta, Jalaadhusha, Asura, Sesha, Paapa, Roga,
Ahi, Mukhya, Bhallata, Soma, Sarpa, Aditi and Diti; these thirty two Deities are
Baahya Devatas. These Deities are to be worshipped in the four Dik-konas like
Ishaana. Now, outside the Vaastu Chakra the following four Deities are to be
worshipped viz. Aapa, Savitra, Jaya, and Rudra. In the middle nine squares, on
the four sides of Brahma, eight Sadyha Devatas are to be positioned and these
are Aryama, Savita, Viviswaan, Vibhudha -adhipa, Mitra, Raajayakshma,
Prithvidhara, and Apavatsa. Apa, Apavatsa, Parjanya, Agni and Diti-these are of
five Devataa varga to be worshipped in Agneya-kona. Further, twenty Devataas
are positioned in two rows: Aryama, Viwaswaan, Mitra and Pritvidhara-these four
are stationed on three sides of Brahma in three, three positions each. This is the

Procedure of worship to all the relevant Deities.

Construction: The methodology of construction varies from one building to
another such as Chatuhshaala, Trishaala; Dwishala etc.The Chatuh shaala is
open from all four sides with gates /doors on all the sides, known
as Sarvatomukhaand is normally ideal for a Palace or a Temple. A building which
has no door to the west is calledNandyavarta; without a door on the Southern
side is called Vardhamaana; without a door on the Eastern side is
called Swastika; and without an opening on the Northern side is
Kings Palace is ideally measured the hundred and eight hand-lengths, while that
of a Prince has sixty six measures; a Generals abode with sixty four measures;
forty eight measures to forty eight measures; and thirty two for an ordinary
citizen. As regards the Stambhas (Pillar) in an ordinary house, its circumference
is multiplied by nine times and the result must be the depth of the pillar
underground; a four angled pillar is called Ruchak; eight angled pillar is Vajra;
sixteen angled pillar is Dwi Vajra, thirty two angled pillar is Praleenak and a
pillar whose mid-region is round is called Vritra. All the residential homes should
be entered from the right side Pravesha Dwar. Entry from the eastern side
where Indra and Jayanta exist is the best; in the southern side dwara, it is said
that Yamya and Vitatha are supposed to be ruling and is good too; on the
western dwara, Varuna and Pushpadanta are prominent; Uttara dwar is
governed by Bhallat and Sowmya and is quite propitious. But one should be
careful of vedhasor forced entries: for instance, such vedhas through side-lanes
might result in Kulakshaya or damage to the Vamsha; forced entry through trees
might end up in mutual hatred of family members; vedha through mud would
bring in sorrows; vedha through water ways would result in problems; vedha
through pillars might end up through difficulties arising due to women. Entering
from one house to another could end up in grief to the master of the house. A
house which opens on its own might result in madness of a family member.
Similarly, a house which gets closed on its own could end up in Kula naasha/
distress to the Kula. Entry through a very high door could lead to Raja bhaya or
difficulties on account of Authorities. If the door is too low, there could by Chora
bhaya or fear of thefts. A door just above another door could attract Yamaraja
darshan. If a house with a main door of disproportionate size is built in the middle
of a big road is made, the master of the house would not live for long. If the main
door is smaller than the other doors of a house, that house might not have
contentment and would be a constant abode of recurring predicaments. The rear
portion of the house must be kept duly adorned with trees, foliage, pots and
decoratives. The east of the house there should be Vata vriksha; in the
Southern side Udumbara tree and the western side Pippala Tree and Pluksha
tree on the northern side. Nearby the house, trees with thorns and Ksheera

Vrikshas or milk-yielding trees are not good. It would be propitious to grow trees
like Pumnaga, Ashoka, Shami, Tilaka, Champa, Dadimi, Peepali, Draksha,
Arjuna, Jambeera, Puga, Panasa, Ketaki, Malati, Kamala Chameli, Mallika,
Coconut, Kela, Kadali and Patala as these Trees are signs of Lakshmi /
prosperity. Houses are better not built in the extreme vicinity of temples, Dhurtas
or mischievous elements, General Adinistration, Four-Lane Centers, since there
might be causes for irritation, fear and other problems. Leaving ample space
before, rear and sides of the building is a must. It would be advisable to have the
southern part of the house elevated and such an abode is called a Sampurna or
complete from the Vaastu point of view and would thus bestow the best of
advantages. To lay the Adhara Shila (Foundation Stone) of a building, the Priest
should determine the Muhurat, decorate the Stone with white cloth, lay Nava
Ratnasand Gold along with Nava Dhanyas or nine varieties of appropriate seeds
and with the help of masons fix up the stone, and perform pujato Ganapati,
Vaastu Deva, Ishta Devata or the Family Deity with formal Mantro
-cchaarana,also perform Havan/ homa to Agni Deva with milk, ghee and honey:
The
relevant
Havan
Mantra
is: Vaastoshpatey
Pratijaanee

hyasmaantswaavesho anameevo bhavaa nah, yat tvemahey prati tanno

jupuswa sham no bhava dwipatdey sham chatushpadey/
Yagna: Sutrapath, Stambha -aropana or hoisting of the main Pillar, Dwara
vamshocchraya, Griha Pravesha and Vaastu Shanti. Sutrapath takes place in the
Ishana Disha and Stambhaaropana in Agneya kona. Vaastu Devas Pada
Chinhas or foot prints should be set up and the Kartashould do
pradakshinas(circumambulation) around the foot-prints. It is stated that water
with the powder of Munga, Ratna and Suvarna should be sprinkled while
designing the Pada-Chihnaas. Incidentally, the signs of Vaastu should never be
ash, lit up firesticks, nails, skins, horns, bones, and skull as some ill-informed
persons tend to do so and such material would lead to distress, danger and
difficulties. It is advisable that masons and other workers are present at the time
of Griha Pravesh. Ishaaney Devataa -gaaram tathaa Shaanti gruham bhavet,
Mahaanasam thathaagneye tatpaarswam chottarey jalam, Gruhasyopakaram
sarvam Nairutye Sthaapaded Buddhah/ Bandhasthaanam bahih kuryaat snaana
mandapameyvacha, Dhana Dhaanyam cha Vaayavye karmashaalaam tato
bahih, Evam Vaastu viseshah syaad Ghruha bhatruh shubaavaham/
Ishaana side of any house, the Devataagruha and Shantigriha must be set up; its
kitchen must be in the Agneya kona; to the northern side the Jala sthaan (Water
reservoir); all the house materials be kept in the Nairuti kona; the place for
keeping domestic animals like cows and buffalos as well as bathing rooms are
better constructed outside the house; the storage place for Dhana-dhanya
should be kept in the Vayavya kona; the Karya shalaor the Offices should be

organised outside the residential place. This pattern of living would certainly
assure excellent propitiousness and happiness to the family.
the Griha Pravesh function (House Warming Time) approaches, Peace and
Prosperity is ushered in as stated: Krutwaagrato Dwija -varaanatha
Purnakumbham Dhadyakshata -amala pushpa phalopa shobham/ Datwaa
hiranyavasanaani tadaa Dwijebhyo, Maangalya Shaanti nilayaya gruham
vishekthu/ Gruhoktahoma vidhaanaa Bali karma kuryat, Praasaada Vaastu
shamaney cha vidharya uktah, Santarpayed vijavaraanatha bhakshya bhojjyeh,
Shuklaambarah Swabhavanam pravishet sa dhupam/
ready, the Head of the family should initiate the action of conducting Mangala
Shanti with a group of Brahmanas ahead along with a Kalasha/Vessel, full of
Sweet Water, Curd, Akshatas, tender mango leaves, flowers, fruits and coconuts
as also scented sandal water, agarbattis/ incense sticks and oil-wick lamps nicely
lit and decorated, as Brahmanas recite Veda hymns and musical instruments are
played, while entering the house at the appointed Muhurta. There after Griha
praasaadas/ doors and other household items are purified for Vaastu Shaanti
and Homa and Balidaana are performed. Brahmanas are treated with Bhojan
and gifts of gold, vastras and dakshinas, where after relatives and friends are
treated
too
with
bhojan
and
gifts.)
]
The above details from Matsya Purana are felt relevant in the context of
Vaastu Prakarana, Griha Nirmana, Vaastu Yagna and Griha Pravesha as the
supplementary information on the Subject of Vaastu and Griha Nirmana in
Dharma
Sindhu.
Yatra Prakarana: Following is an account of the impact of Tithi-Nakshatras
on the Yatras or Travels of a person, for different reasons, especially for
Dhanaarjana. One should undertake yatras in the Nakshatras viz. Shravana,
Dhanishtha, Ashwini, Pushya, Revati, Anuradha, Mrigasirsha, Hasta, and
Punarvasu on Gochara Yukta Dinaas. Excepting travels towards Southern
Direction, all other Directions are beneficient in Abhijit Nakshatra. But travels on
Magha, Chitra, Swati, Vishakha, Aslesha, Bharani, Ardra, Krittika, Purvabhadra,
and Janma Nakshatra, are forbidden. Also, Rikta Tithis, Parva Tithis, Shashthi,
Ashtami,and Dwadashi are avoidable for Travels. But twenty one Ghadiyas past
Krittika, seven ghadiyas after Purvaphalguni, and eleven ghadiyas after Magha
are approved for travels. But fourteen ghadiyas
Vishakha, Swati are forbidden for travels. In fact, Swati and Magha must be
prohibited even if essential to travel. The Purva bhaga of Bharani, half way
through Chitra, the Uttaraardha of Revati are also bad. Travels on Monday and
Saturday to East, Thursday to South, Ravi and Shukra to West and Budha and

Mangala to North are not beneficient and avoidable. To each direction starting
from East, if Meshaadi and Chandra Rashis are either in front of or to the right to
Chandra, then the travel would be highly propitious; if these Rashis are to the left
of Chandra then the Yatra could be disastrous. The direction in which Shukras
Udaya or Rise takes place, travel plans should be given up; and so should be
avoided in the direction in which Brihaspatis Udaya takes place.
Shubhaah kendra koneshu shastaah khalaastraaya shatkheshwa nisthaasshani
khe, Kavih Saptamey glou sshdasthantya Lagney
shashthaashtamaantye/ ( Travel is highly auspicious, if Shubha Grahas are
placed in the fourth, seventh, tenth and Kendra from
Konaas or angles . Dushta Grahas at third, eleventh, sixth and ten Sthaanaas
are useful too. If Mangala or his Shad vargaas are in Kendra, his Lagna or his
Vaara, Kumbha Lagna or Kumbha Navaamsha in the Lagna, then that travel
must necessarily be given up. Meena Lagney tadamshevaa yaatur margoti
Duhkhah/(A person travelling in Meena Lagna or Meenamsha has to face
endless disaster. Again the sixth place of ones Lagna is of Shatru Shtaana and
the Master of that place would indeed destroy the Traveller . Travel in the Shatru
Kshetra, Shatru Kshetraamsha and Shatru drishta Lagna would be like an open
invitation to Mrityu! In Lagna,the Saptama Raashi and Janma Rashi are also not
conducive for travel. Chandrama in Vargottama or Vargottama Yukta Chandrama
should secure victory in a travel. If the travel is only for a day and the return too,
then the consideration would be more for the return than fot the departure. A
discerning traveller should not seek to return on the ninth day of his departure as
a ground rule! One should avoid travel to Southern Direction when Chandra is in
Kumbha and Meena, nor use a new bed . While proceeding on a travel, he
should successfully complete his Puja and Agni Karya, be happy with his wife,
friends and servants. Never travel while being angry or with an upset mind or
displeasure with family members, friends, well wishers as also with an empty
stomach and having insulted these as also Brahmanas. One should in fact even
as routine avoid anger, frequent hair cuts, insulting others, MadyaPaanaMaamsa Bhakshana or intoxicating drinks and meat eating, black tilaka, and
multi-coloured dresses. Travel should be avoided facing a woman in menses and
bad omens. A Brahmana should travel with a fruit, honey, shastra,
yagnopaveeta, dhanya, jala, suvarna and vastras. As per
Prada prapti occurs when there is the positiong of Krura Grahas and also
Chandra in the third, sixth and tenth positions from Janma Raashi; Chandra in
Saptama and Lagna; Shula Paksha Chandra and Budha in second, fourth, sixth,
eighth and tenth Places; Brihaspati in second, fifth and ninth places; Shukra in
ninth, eighth and twelfth Positions. The Positioning of any Graha in the eleventh
Place is generally considered as auspicioius. In case, one counts from his/ her

nine Nakshatras from the Janma Nakshatra multiplied by three, the result
provides twenty seven Nakshatra Phalaas viz. Janma,Sampat, Vipat, Kshama,
Pratyari, Sadhaka, Vyaadha, Maitra and Ati Maitra. On these lines the Shubha
-ashubhas are reckoned with in respect of Yatras, Raja Darshana, Shastra
Grahana
in
battles
and
other
Karyas.
Gayatri Purascharana: After recounting Desha Kaala Vivarana, the Karta
makes the Sankalpa :Karishya maana Gaayatri Purascharanedhikaara
sidhyantham Krucchatrayamamuka Pratyaamnaaye naahamaachrishye/ Amuka
Sharmano Mama Gayatri Purascharanena Krucchratrayaanushthaaney
naadhikaara siddhirastu/ After the Sankalpa, the Karta secures the permission
of Brahmanas to perform the Pratyaamnaaya or the Compensation of
Krucchatraya Vratas and either by the self or through the Vipraas and Dasha
Sahasra Gayatri Japa. This would be followed by
Chatur -Rutcha Yetonvindra Sukta, Swastinah etc, Swastimatis,
etc.Paavamaana Ruchas ten times either by the Self or on behalf of the
Brahmanas;
execute
Tarpanaas
:Tatsavituryasyaachaarya
Mrishim
Vishvaamitram Tarpayaami, Gayatri -chhandahas tarpayaami, Savitaaram
Devataam Tarpayaami; and Rudra Sukta Japa of
following day, the Sankalpa by the Kartha again is done:
Kshya dwaaraa Shri Parameshwara preetyartham chaturvimshati lalkshaatmaka
Gayatri Purascharanam Swayam /Vipra dwaaraavaa karishye/
Sankalpa states that as a part of the Main Sankalpa to perform Gayatri
Puraschatana, there would be Swasti Vaachana , Maatrikaa Pujana and Naandi
Shraaddha. Either by the Karta himself or Vipras, Devataa Prarthana should
commence after Aachamaana and Praanaayaamaas:
Kaalaassandhye bhutaanyah Kshapaa, Pavamaamo Dikpatirbhuraakaasham
Khecharaamaraah/ Brahma shasanamaasthaaya kalpadwimiha sannithim/
I pray to Brahma Deva to invoke Surya, Soma, Yama, Kaala,
Bataas, Ahoraatraas, Vaya, Dikpatis, Bhuraakaasha, Khecharaamaras). Then
make the Prati Dina Sankalpa, followed by greetings:
namah,Ganapatey
namah,
Durgaaya
namah,
Maatrubhyo
namah;Praanaayaama thrice; Nyaasa follows :
Vishwaamitra Rishih Savitaa Devataa Gayatri cchandah Japey vinigohah
Vishwaamitra Rishye namah Sahrasirsha Gaayatri chaandaseyamo Mukhey
Savitru
Devataayai
Namo
hridi/ The
Nyasa
continues:
angushthaabhyaam Varenyam Tarjaneebhyaam Bhargo Devasya Madhyamaa
-bhyaam Dheemahi Anaamikaabhyaam Dhiyo yonah Kanishtikaabhyaam
Prachodayaat Karatalakara prishtha -abhyaam Namah/
concluded, the Japa Maala prokshana performed, the Karta prays:

Maaye Mahaa Maaley Sarva Shakti Swarupini Chaturvarga stastwayinya

stastaanmey Siddhidaa bhava/ Om Vighnam kurumaaletwam/
Mantra Japa is thus performed with the aid of JapaMaala while understanding
the meaning fully and the Japa should continue for three Yamaas. Then the
recitation is concluded with Pranava Mantra saying: Twaammaaley Sarva Devaa
-naam Preetidaa Shubhadaabhava, ShivamKurushwamey Bhadrey Yasho
Veeryamcha Sarvadaa/After Purascharana Mantra Japa, then Purascharana
Homa Vidhi be done with the Sankalpa:Purascharana Saangataa Sidhyartham
Homa Vidhm Karishye/ After Agni Pratishtha would follow Suryaadi Nava Graha
Puja, Kalasha Sthaapana, Anvaadhana to all Devataas with
Mantras. The Devata-anvaadhaana is as follows:
-ahutibhih krutwaa Padhaana Devataam Savitaaram Chaturvimshati Sahasra
Tilaahutibhi strisahastra Sankhyaa kaabhih Paayasaahhutibhir Ghrita mishra
Tilaahutibhir durvaahutibhi Kshira druma samidha -ahutibhrischa seshena
swishakrita/ (The Karta should do the Anvaadhaana
Samidhas, Charu, and Ghritaahutis to the Pradhana Devata viz. Devi Savita;
there should be twenty four thousand Tilaahutis, three thousand Paayasaahutis,
Ghrita-Tila Mishraahutis, Durvara -ahutis, and various other Samidhas and do
the swishta- kruthoma with the remainder material) Also, Paryagnikarana is
done with charu-Paayasa-Tilas. Ajya bhaagantey idam havaniya dravya
manvaadhaanokta
Devataabhyah
astu
mameti
Yajamaanastyaagam
kuryaat/ ( The Karta should perform the tyaga or thefinale at the
Aajyabhaagaanta or the end of the Aajyaahutis). In the course of the Homa,
Swaaha shabda be used with Gayatri Mantra without Vyahritis. Ten percent of
the Homa Sankhya should be prescribed as Gayatri Japa ie twenty thousand
times; ten percent of Gayatri Japa is o be executed as Tarpana; ten per cent of
Tarpana is to be performed as ones own Mastakaabhisheka! In case, the Karta
is unable to perform the above formula of Japa Sankha being the ten per cent of
homa Sankhya, and so on then Japa Sankhya be increased and the Abhisheka
Sankhya and Brahmana Bhojana Sankhya be adjusted accordingly. Once the
Brahmanas are satisfied with Daana- Dakshina- Bhojanas they are then required
to declare that the act of Gayatri Purascharana is fully accomplished and the
Karta would dedicate the Purna Phala of the Purascharana to Devi Savita. The
regular duty of the person who has thus done the Act would be that he should
recite the Shiva Sankalpa Mantra thrice a day. Further,
saha havishyaashi Satyavaaghah shaayi Para-gruheeta bhupradeshaanatichaari
cha bhavet/(The Karta has to eat the Havishya Bhojana with Brahmanaas, speak
the Truth, sleep on the ground and refrain from frequent travels!)
Karma Bhedas and Karmanga Devatas: Depending on the type of

Karma, the names of Agni are differentiated; Agnistu Maruto naama Garbhaa
dhaanebhi
dheeyatey,
Pavamaanah
Pumsavaney
Seemantey
Mamgalaabhidhah/ Prabalo Jaata Samskaarey Paarthivo naama karmani, Anna
Praashey Shuchih proktassabbhyasyaa chhola karmani/ Vrataadeshey
samudbhavah Godaanaadou Suryah, Vivaahey Yojakah, Aavasadhye Dwija
naamaa,PrayaschitteyVitah, Paka Yagneshu Paavakah, Pitrey Kavya Vaahanah,
Daivey Havya vaahanah, Shaantikey Varadah, Poushtikey Balavardhanah, Mrita
daahey Kravuaadah/ ( The names of Agni are Marut in respect of Garbhaa
daana, Pavamaana in Pumsavana, Mangala in Seemanta, Prabala in Jaata
Karma, Parthiva in Naama Karma, Shuchi in Annapraashana, Samya in Choula
Karma, Samudbhava in Yagnopaveeta, Surya in Godaanaadi, Yojaka in Vivaha,
Dwija in Aavasadhye, Vita in the Prayaschitta Karma, Paavaka in Paak Yagna,
Kavyavaahana in Pitru Karma, Havya vaahana inDeva Karma, Varada in
ShaantiKarmas, Balavardhana in Poushti Karma, Kravyaada naama in Death. It
is with this knowledge of Agnis, one should recognise the Griha Karmas. While
doing the Griha karmas the Samidhas that could be used are from the following
Vrikshas: Palaashena juhuh Kaarya kadirena struvah struchah, Tadbhavey
Palaasha madhya parnaivaa Pippala parnaivaa homah/
Khadiras branches and parts; if these are unavailable yagna vriksha or even if
that is not availble, Palasha or Pippala leaves might be used in Homas. In
Kamya Karmas there is noneed for Pratinidhi or Representative; he would be
required only in Nitya and Naimittika Karmas. There should not be a proxy to the
Karta in the Tasks involved with Mantra, Karma and Agni; equally so when there
are references to Desha-Kaala and Arani. Again, the Darbhas become
nirmaalyaas or re-usable when one is concerned with tasks like Tarpana, Asana
viniyoga,
Bhojana
after
Shraaddha,
Mutra
Pureeshaas.
Karmanga Devatas: In the context of Vivaahas, Agni is the Karnaga Devata
as Swasti Vaachanas are an integral part of a Vivaha. In Aouposana Agni-SuryaPrajapatis are Karmanga Devatas; In Sthaalipaka too Agni is Devata, in
Garbhadana Brahma is the Karmanga Devata; Prajapati in Pumsavana, Dhata in
Seemanta; Mrutyu in Jaata Jkarma, Naama Karma-Annaprashana the
Karmanga Devata is Debvi Savita; Keshi devatas in Choula Karma, in
Upanayana the Karmanga Devatas are Indra, Shraddhaand Mrdhaas and at the
end of the Karma the Debvata is Sushravasa; Agni inPunarupanayana; Indra in
Samaavartana; Savita in pakarma as also Vratas; in Vaastu Homa, Vaastoshpati
and at the end Prajapati; Agrayana Devatas are the Karmanga devatas in
respect of Aagrayana Karma; Satpaas are the Devatas in Sarpa Bali; Varuna is
the Devata in all kinds of water flows; Nabva Grahas are the Devatas in the
Graha Yagnas; in KushmandaHoma- Chandrayana-Aadhana and the like Agnis

concerned are the Karmanga Devatas; in Agnishtoma too the Devata is Agni and
in respect of other Karmas, Prajapati is the Karmanga Devata
Kali Yuga Karyaakarya Vichara: Bhagavat Gita affirmed:
tathaa Vishnuh Kapilaashvatta sevanam, Ekaadashi Vratam chaiva Saptamam
na Kalou Yugey/ (The following six viz. Gita-Ganga- Vishnu Seva, Seva to Kapila
Cow and Ashwattha Tree and performance of Ekadashi Vrata are the most
significant acts of KaliYuga.)Vishnum Shivam vaa bhajataam Guroh Pitroscha
sevinaam, Go Vaishnava Maha Shaiva Tulasi sevinaamapi, Kalou Gurunaam
bhajanameesha bhaktyadhikam smrutam/ (Those who are always engaged in
Hari-Hara bhajana, Guru-Maata-Pita Sevana;and Go,Vishnu-Shiva Bhakta Seva
are exempt from the blemishes of Kali Yuga). It is essential to quadruple the
prescribed number of Japa and Puja in the context of Kali Yuga. The fruits of
virtuous deeds executed in ten years during Krita Yuga are equivalent to what a
person in TretaYuga would in a yearss duration; or what ever is earned in a
months time in Dwapara Yuga; and what he or she would earn in a days time
and such is the magnitude of good deeds in the Kali Yuga! In fact, even the very
thoughts of doing good deeds would fetch fruitful results, let alone their actual
performance.Maha Bhagavata Purana states: Kushalaanyasu siddhyanti
netaraani kritaaniyat/(In Kali Yuga, Punya Karmas are deemed to have been
performed by mere Sankalpa and Papa Karmas are deemed to have been
perpetrated only by the actual actions; so said Parashara Maharshi).
Krutey yajan yajnaistretaayaam Dwaparerchayan, Yadaapnoti tadaapnoti Kalou
samkeerta Keshavam/ (In Krita Yuga a person of great virtue needed to get into
a Samaadhi or a position of Trance or High Search of Soul; in Treta Yuga, Yana
Karyas would only qualify for Attainment of Bhagavan; in Dwapara Yuga
dedication in Archana and formal worship of Paramatma was the defined path;
but the simple dispensation in Kali Yuga is a meagre Bhagavan -naama
Samkeerthanaor even the Vocal Praise of the Lords magnificence and
Greatness). Maha Gyanis and Munis were full of praise of Kali Yuga since the
path of Realisation has been made easy! Kalim sambhaajayantyoryaa
Gunajnaassagara bhaginah, Yatra samkeertaney naiva Sarvasswaar
-thobhilabhyatey/( Reputed Jnaanis and Gunajnas tend to adore Kali Yuga as
during this Yuga the Sarvarthaas or of Dharmaartha Kama Mokshas are
available for the asking for a song in praise of the Lord!)
Krishnam
saangopaangaastra
paarshadam,
Yagnaassankeertana

praayairyajantihasu medhasah/ ( Sincere Deotees sing songs full of dedication

and devotion to that Lord who possesses indefinable strength and prowess; or in
other words the Nama samkeertana should be such as to strech beyond the
frontiers of Supreme Consciousness!) Dharmarthan Kama Mokshaakhyaam yayi

chechreya Atmanah, Ekamhyaavahareystatra kaaranam paada sevanam/

(Dharaartha Kaama Mokshas are attainable only through Hari Paada Sevana). In
the Ekaadasha -adhyaaya or the Eleventh Chapter of Maha Bhagavata Purana,
Bhagavan asserted: Tasmaan bhakti yuktasya yoginovai madaatmanah, na
Jnaanam cha Vairaagyam Praayasshreyo bhavediuha/ Yatkarmabhiryattapasaa
Jnaana
Vairaagya
-taschayat,Yogenavaana
harmena
Shreyobhiritarai
vapi,Sarvm madbhakti yogena madbhakto labhatem -jasa, Swargaapavargam
maddhaama kathamchidyadi vaamchati/ (A person of devotion to me who
realises that I am the Supreme Soul need not go in for Jnaana or the High-flown
Knowledge or Vairagya or Other-Worldliness; that Bhakta of mine receives
unimaginable fruits without any strain of effort that are attainable by Karma
Visesha, Tapas,Jnaana Vairagya, Yoga, Daana Dharma or such other strenuous
acts and deeds. In fact that Bhakta might not aspire for Swarga but should opt
for it, I would readily grant it for the asking!).Further:
bhajatey maanananya bhaak, Saadhureva sanatavya ssamyagvasitohisah/
Kshiprambhavati Dharmaatmaa Shvashwacchantim nigacchati, Kounteya!
Pratijaani hi Namey bhaktah pranasyati/ (Even an exceedingly sinful person in
the current birth was a Saadhu Purusha or a Saintly Devotee of mine in the
previous births and soon enough after his undergoing his present phase of evils
would sooner than later emerge as a Person of Immense Virtue).
Kali Yuga Nishiddhas: The following are the avoidable and unnecessary
acts of Kali Yuga viz. Samudra Yatra, carrying of Kamandulu to misdirect
Public , remarriages, begetting children from husbands brothers; Go Vadha;
Mamsa Bhakshana at Shraddhas; performing vivaha to a physically
girl; Chira kaala Brahmacharitwa; Naramedha Ashwamedha
Madya Paana, Abhakshya Bhakshana, Apeya paana, Agamyaagamana
orcwandering aimlesly Rahasya Prayascittha, Devata Puja and Pashubali for evil
ends; Kula Bhrashtata; Extreme Profiteering and narrow mindedness.
Swapna Prakarana: Swimming in a river or Sea, flying in the Sky, GrahaNakshatra-Surya-Chandra darshana, hiking a high building or a temple, drinking
hard drinks, eating meat, spraying krimi-keetaas on ones body, viewing jewellery
and golden articles, drowing in blood streams, eating curd rice, wearing
clothes and applying chandana and such other scented materials; viewing
Brahmanas, Devatas and Kings, viewing women nicely decorated and dresses,
encountering a Vrishabha, milk, trees full of atrractive fruits; scaling high
mountains; obtaining mirrors, meat, flower garlands, white flowers and meeting
persons dressed in white are all dreams of auspiciousness. On the other hand
bad dreams and their impact include scaling neem, valmeeka and Palasha trees

or snake pits; obtaining oil, metal and cotton are bad omens. Punarvivaha, Rakta
Vastra dharana, drowing in swift currents of water, eating cooked meat; viewing
Grahanaas, droppings of Nakshatras from the Sky are signs of approaching
signs of death. Seeing the flowers of Ashoka, Karaveera and Palasha is
Shokaor sorrow; alighting a boat is a sign of travel; wearing blood stained
clothes or embracing a woman are signs of approaching death. Ghrita-Taila
Abyangana would bring in illnesses. Dropping of teeth or hair indicates Dhana
Naashana; cutting ones own nose or ears or hands leads to Dhana naashanaor
loss of wealth; alighting a donkey or camel or Mahisha is sign of death; drowning
in mud or tailaabhyangana, eating poison, embracing a dead body, viweing a
dark person are all portends of death. More results of
views of Kings, elephants, horses, Gold, Vrishabha, and scaling of trees would
result in monetary gains and Kutumba Vriddhi round the corner. If there is a
dream that white serpent bites a persons right hand that person would receive a
lot of money. If a dream occurs that a scorpion or snake devour a person in a
water flow then that person would soon get victory and excellent progeny. There
would be Rajya Prapti if a dream occurs in scaling heights, or swimming in Seas,
or eating the tender leaf of a Lotus. Securing a hen or a Krouncha Pakshi grants
a pretty wife.In case a person is chained with Paashas then the Dreamer would
soon receive an excellent progeny. If one is escaping from flames out of a seat,
bed, body, chariot or from a house and wakes up suddenly then he or she would
soon attain sudden wealth! Vision of Surya-Chandra-Nakshatra Mandalaas in a
Swapna yields wealth in the near future, while such dream-visions to a person
with long standing ailments gets him fully disease free. A dream of drinking
liquour or blood would enrich ones knowledge and sharpens thinking capacity.
The dream of embracing a damsel ushers in Aishwarya or opulence. Dreaming
of receiving an umbrella, or footwear or a sword indicates travel, or victory in the
tasks on hand. Drinking milk, ghee, or curd makes the dreamer famed in the
near future. Vision of heaps of food grains would bring in good will and social
status. A rather ugly dream of eating ones own feet or hands or head shall
provide varied auspicious situations ranging from travel to fulfillment to authority
and even Rajya Prapti. Views of Mustard in the dreams bestows Yagna Phala
and of white mustard gives fortune . Dreams of Nagapatra, Karpura, chandana
and white flower garlands paves way for affluence. Dreaming of any material of
whiteness excepting cotton, bhasma or cooked rice are auspicious. Dreams of
cows, horses, elephants or of Devata Murtis would usher in tidings of
propitiousness and Subha Karyas in the house. Swapnas at the Suryodaya gives
immediate Phala, while those in the Arunodaya would materialise in ten days.
The last yamas swapnas take time of a few months for materialisation.

Dusswapna Nivaarana: At the time of Suryopasana, the Japa of

Ruk Yomey Raajan would ensure that bad dreams would not occur.
Swapnasya Mantra japa is another remedy. Dusswapna Nashaka is also the
recital of Chandi / Durga Sapta Shati. Vishnu Sahasra Nama Stotra is another
preventive. Gajendra Moksha Paatha of Maha Bhagavata
significant therapy. Further it is stated : Vaaranasyaam Dakshiney bhaagey
Kukkuto naama brahmanah, Tasya Smarana maatreyna Dussapnah
Sukhadobhavet/ ( There is a Brahmana by name Kukkuta in the southern part of
Varanaasi whose mere recall of his memory would surely convert all prospective
bad
dreams
would
get
converted
as
propitious
dreams!
[ A fairly detailed analysis of dreams and omens is given in Agni Purana.
Dreams are good when they involve mountains, Palaces, snakes, riding horses
or bulls, white flowers, trees , possession of arms and many heads, triumphs in
battles,wearing garlands, witnessing Solar and Lunar Eclipses, Stars, Sun and
Moon, eating rice pudding, drinking wine or blood, eatingmeat, milking cows and
buffalos, blessings from Devas and Brahmanas, Coronation, ones own death or
cutting off the head, ones own house burning, playing musical instruments,
climbing trees, clear skies,wet clothes and so on. Bad dreams are a shaven
head of ones own, wearing shabby clothes, drinking oil, angry Gods or
Brahahmanas, steep falls from heights, killing snakes or animals, playing with
monkeys,weddings and singing. Dreams portending death include the sights of
hair, fire, serpents,dried up rivers or water bodies, crooked noses, long ears,
weeping lefty eye, a metallic face, black tongue, riding camel or donkeys bound
to Southern direction, blinded eyes and deaf ears, upward eyesight, etc.
Premonitions of death by bad dreams also include images of Sun dimming and
disappearance of Stars on the Sky, images of body rejects
jewellery; views of Pishachas, Pretas and Golden Trees; dreams of persons
alternating between slimness and fat; the scene of getting stuck in mud unable to
pull out and after release from the slush unable to recognise feet; views of Kites,
doves, owls or crows all in blue colour sitting right on ones head, view of crows
sitting in rows making awful sounds of distress; witnessing oneown body with
slush fighting crows; views of rainbow and lightning on
sky; an experience of smelling dead bodies; inability to see reflections of the self
in a mirror, water, or oil or ghee; the visions of bodies without heads or limbs;
those whose body gets dried up even during continuous baths and becomes
thirsty continuously enen during non-break drinking and finally the wreid visions
of travelling fast in a speedster boat full of wailing monkeys in the company of a
mad monk laughing and shouting loud in hysterics.
Gansesha, Durga and Surya would appease bad dreams, while good dreams

should contnue till the dreamer continues the dream.

leaves house include white flowers, full vessels, meat, distant sounds, butter or
curd, goat-cow-horse or elephant; gold, silver, sword, umbrella, fruits, sugarcane,
sound of thunder, lightning, dead body without cries, braying of a donkey, buffalo
crossing from left to right, crows near the door, dog with meat in the mouth,
etc. Bad Omens:The sight of cotton, dry grass, cowdung, coal, leather, hair, a
lunatic, chandala, widow, ashes, bones, sounds of musical instruments, break
down of a vehicle, fall of umbrella on head, some body recalling back home etc.]
25 UTTARAARTHA BHAAGA

Jeevita Putraadhikara: After Aahnikaachaaraasand Shaantika-PoushtikaNithya-Naimitthikaas in the earlier pages, Dharma Sindhu now describes the
Shraadhi Vidhis, Saangopa-Ashoucha Nirnayas and Antya Samskaaras. Before
these aspects, it is necessary to ascertain the Karmaadhikaara or the eligibility
to perform Karmas in reference to Jeevita Putra or Jeevita Bhraata
whose father and elder brother(s) are alive. The requirement for such a person is
wear an Uttareeya or an additional cloth over and above dhoti or the main
garment on the body of a Brahmana; in fact an Uttareeya is a symbolic additional
Yagnopaveeta or the Sacred Thread. It is asserted : Eka Vastro na bhunjeeta na
kuryaad devatya archanam/ ie. there should not be a single garment on a
Brahmanass body for performing various Karyas especially in
and bhojana. A person whose father-grand father and elder brother is alive is not
qualified to perform Agnyaadhaana earlier to them; the same is applicable to
the Kartas juniors like a son, a grand son or younger brother(s). Like wise, when
father or his elders should performYagnas or SomaYaagas, the younger ones
should not execute the same. The same is applicable in the context of
Purnimaaneshti, Darshaneshti, and Agnihotra Homaas. This regulation is
applicable to the juniors of the Jeevita Pitras too. However, the Jeevita Putra
could be allowed to carry out the duty with the permission of the elders
concerned alive except in the specified cases of Pitru Krityas, Darshaadi
Shraaddha-Tarpanas and Pitru Daanas. There might be cases, when father
might be available but not the mother, then Shraaddha Karmas at Places like
Gaya Kshetraas might have to be done by the Jeevita Putra as an exception
since the Shraddhas have to be done not only to the three generations of the
dead mother but also to the grand father and the great Grand Father/ Similarly,
yatras by the Jeevita Pitra to Maha Nadis and Tirthas would involve Gaya- like
situations and there again, the Jeevita Putra should exercise similar dispensation
despite the fact that the father was alive. Also, the Jeevita Putra is required to
perform Pinda Sahita Prayabdika Shraadda to the dead mother. In the event of

the father assuming Sanyasa or having become a vagabond, then too the
Jeevita Putra is required to perform Darsha Shradda, Mahalaya-SankrantiGrahanaadi Shraaddhas addressed to the grand father and the great-grand
father and the Matru Varga; but these Shraddhas would be without Pindas and
the Sankalpa should be also like wise. A douhitra or the son of a daughter even
if his father were alive should perform Shraddha with pinda to his grand father on
the maternal side on the Ashwina Shukla Pratipada besides yearly Abdika. In
the same way, one should perform Sapinda Pratyaksha Shraaddha to his
paternal uncle if the latter does not have children. Thus a Jeeva Pitru has to
perform four Shraddhas on the paternal and maternl side if needed in the special
circumstances. Interestingly, a woman is empowered to do the Sharddha to her
dead husband if the couple had no children rather than by her the husbands
brothers progeny! Also if there is no son, the husband has to do his wifes
Shraddhaha ; but some opine that his brothers sons could take up the task.To
Jeevata Pitruka, there is no Adhikara or right to perform
Pitrumahaadis orManushyaPitrus, since that right is reserved only to his father,
but he is not debarred from Agnishwaattadi Devarshi Pitru Tarpana. Thus he
(Jeevita Pitruka) he has the Snaanaanga Tarpanaadhikaara in the Brahma
Yagna-anga
Tarpanaadhikaara
and
hence
the
Shraaddhaanga
Tarpanaadhikaaraa too as a corrollary.Thus even as a Jeevat pitra he is
authorised to offer Tarpanaas to Yama and Bheeshma:
tarpanam Yama Bheeshma yoh/ However the Jeevita Pitruka cannot perform
tarpanas other than Shraaddhanga Tarpana. In the Shraddha Prayoga in
general, there is no requirement of bending the left knee. Another general
regulation is that the Shraaddha Karta should not resort to Vastra Nishpeedana
after last Snaanaas in rivers or water bodies. Normal regulation is to perform
Pitru Karma with Apavasya- Yagnopavita dharana; but in the case of Jeevita
Pitra, the Apavasya is only upto the elbow level. In the case of Jeevita Putra if
the mother and her father are not alive, then the sons should perform Mahalaya
or Darsha Shraaddhas, they are required to state:
Prapitaamahaanaam Pitamah
Prapitaamahanaam
Pitur
MaatruPitamahPrapitaamahaanaa;PiturMaatruPitamahaanaamPiturMaataamah
aMaatruPitaamahaMaatruPrapitaamahaanaam;Sapitneekam/
Paarana Trayam. If ones father or the his brothers are nodoubt alive but unable
to perform the Shraddhas, then the eldest son of the family could proxy
stating: Piturmuka
Sharmano
Yajamaanasya
Pitru
Pitaamaha
Prapitaamahaanaam/ It is emphasised: Sarvatra Jyeshthassaivaadhikaarah,
Vibhakteshu pruthak pruthak/ (As a rule, the elder is eligible in the Shraaddha
Karmas, unless the brothers perform the Shraddhaas individually). In the rare
event of ones father-grand father and Great Grand Father are all alive, then

there is no reference to shraaddhas at all. If the father is dead but grand father is
alive, then the Shraddha Karma is aimed at the father and the great grand father
only.If both father and grand father are gone but the great grand father is alive,
then the Karma is to be adjusted accordingly. In case the Shraddhaas are
preformed by divided brothers, then Vaishvadeva Karya needs to be done
individually. In such a case, Vaishvaanara is to be done in Pitru Yagna as a part
of all the Pancha Yagnas, like Deva Yagna, Bhuta Yagna, Manushya Yagna and
so on. This Regulation is in the case of Jeevita Pitrus also. However,
Putra or Garbhinis Pati should not participate in the Karmas of
Head Shaving, Pinda Daana and above all Preta Krama.
PretaKarma involves burning of the dead body, Vahana or carrying it, and
Sapindikarana Paryanta Adhouhrva Dehika Karma. That is why Jeevita Pitras
are not allowed even Raaga Prapta or voluntary Mundana too. As a rule,,
mundana is done in respect of Choodaa karana-Upanayana- Adhaana- DarshaPournaamaasha-Jyotishtoma, Tirtha darshana-Praayaschitta-Matru Maranadi
Naimitthika Karmas. Some persons opine that mundana should also be done in
connection with Kaamya Naga Bali. Gangaayaam Bhaskara Kshetrey
Mataapitaryo Guro Mritou,Aadhaaney Somapaanecha vapanam Saptasu
smrutam/ That is: Mundana is required in connection with Seven Contexts viz.
Ganga Snaana, Bhaskara Kshetra, deaths of parents and Gurus; Aadhana and
Somapaana. Therefore, Jeevatptruka is not authorised to perform Pinda daana
in Naandhi Shraaddhas and Titha Shraddhas; or in the eventuality of father
turning a Sanyasi then Darsha-Mahalaya Shraddhas without Pinda Pradana.
may be noted that Pinda Pradaana is allowed only in Pitru Yagnas, Soma Yagas,
Mataamahaadi Vaarshika Shraddhaas, Gaya and other Anvashtakaadis.
Vrata Choodaasu Varshamartham tadarghakam, Pinda daanam Mrudaa
Snaanam na kuryaattila tarpanam/ (In the case of Vivahas-Upanayanas-and
Chooda Kaarmas there are restrictions for one year, six months, and
threemonths respectively for Pinda Daana, Mrittika Snaana and Tila-Tarpana).
Shraadhaadhikaara (Entitlement to Perform Shraddhaas): Having
discussed at length about the Jeevita Pitra and his Adhikarasas, Dharma
Sindhu now narrates that the fundamental eligibility to various Karmaas like
Vaarshikaadi Shraddaas, Daaha-aadi Urthwa Dehika Preta Krityas or Trans
World / OtherWorldlyTasks resting squarely on the Auorasa Putra
born of a regular wedlock from the same Kula. In fact, there are eleven other
kinds of Putras like Khetraja Putra borrn to a wife of sickly or impotent or even
deceased husband, the last catergory of which being Veda Vyasa Maharshi who
after his brother Vichitraveeryas death gave birth by Viyoga Ceremony to the
born- blind Dhritarashtra, Pandu Raja the accursed and dead and Vidura the Son

of a Servant woman; Dutta Putra or the adopted son; the

artificial son;Godhupanna Putra or the one born of a secret wedding;
Putra or the one abandoned and subsequently accepted;
one born out of illicit relationship; Sahoda Putra or born out of pregnancy;
Putra or a son bought over; Pournabhava Putra or born of a widow or a
destitute; Swayam Dutta Putra or somebodys son offering himself and seeking
adoption and finally, the twelfth kindIn the event of the Jyeshtha Aourasa Putra is
unavailable at the time of the death, the Sarva Kanishtha is deemed eligible for
Sapindeekarana Paryanta Preta Kriyas and await the eldest to return till
Sapindeekarana even for a year and if need be
meanwhile. But if the youngetst is a Saagnika then he could perform
Sapindeekarana on the twelfth day itself as scheduled. In the event of there
being no Aourasa, his douhitra or even any body among the Kshetraajaadi
Putras, the next choice would be of a Datta Putra;
Pitaabhyaamanyatarena vaa Vidhi :Purvam dattah Pratigruheeta Suvarno
datthakah / (He who was formally taken and given by the consent of the Parents
is called Suvarna Dutta Putra and hence the obvious choice next to Aourasa
Putra is Dutta Putra alone who is eligible). While there seems to be unanimity of
Dutta Putra in the absence of Aourasa Putra, such unanimity is unavailable in
respect of the Auorasa Poutra or Dutta Poutra. Some intrepret that between the
Poutras, those who are Upaneetas already are more eligible while others argue
that being of tender age, Upanyana or Chooda Karma would not confer the
eligibilty as they have to be tutored and trained by the Brahmanas either way
since the differentiation should not be on Upanayana or
feeling of the wife of the deceased states that in the absence of a Dutta Putra or
Poutra, she migt as well perform the last rites viz. Daahaadyuttara Kriyas just
as her husband would have performed if she would have died!
Daahaadhya-Adhikara Nirnaya to Strees: To those of feminity, the father
is the Karta to the unmarried women, or alternatively her brother(s). To those
who are married, her sons have the eligibility to attend to the post-mortem thirst
of the mothers. In case, they are not there, her Sapatni (Co-Wife)
the responsibility or their sons or grand sons. Otherwise the Bharta or the
husband or the daughter or her douhitras/ sons or grand sons could perform . In
any case, all acts including the thirst at the time of her depature or the end of
life, and the other requisite tasks be fulfilled till Sapindeekarana as the last
mentioned Karma could be fulfilled by her son only. In the absence of her son,
any of other acts from Daaha to Dashaaha could be done by Sapinda Kartas to
the King of the Land but from Ekaadasha Daaha to Sapindikarana has to be
done by the progeny. The Anumasika Samatvatsaraadi Uttara Kriyas need to be

done by either Sapindikaas or others against payment of money like the dead
womans own putras. The King also could perform the needful kriyas. If some
body like the King or his agent / Karthas usurp the money and do not perform the
Preta Kriyas properly, the curse to the Karta and his Vamsha would be too
heavy. Kechit putra patyorabhaavey Streenaam Douhitraadibhihi Sapindikarana
Rahitaa Evottaraah Kriyaah Kaaryaah, Sapindikaranam tu taasaam na Karyam/
Sapindikaranaabhaavepi
Ekodrushta
Vidhaanaa
Vaarshikaadikam
Kaaryamityaahum/ ( In the case of women who neither have husband nor sons,
Douhitraadi should perform Uttara Kriyaas but not the Sapindeekarana; in the
absence of this Ekoshti Vidhi-Vaarshikaadi be executed or the Saamvatsarikaadi
be done formally). Brahmanas should never indulge in Paitruka Karma; if they do
so, either by lobha /greed or bhaya or fear or any other consideration, then they
are doomed in their current and next lives.
Dattaka Kartavya: If a person has no son to the Janaka Pita or the father by
birth and if both the fathers are no more, then the Dutta Putra has to perform both the
Samvatsara Shraaddhas separately; In Darshana-Mahalaya Shraaddhas, he has to make the
Sankalpas distinctly although in respect of Pinda Daanas the Karta has the option of stating
the to sets of Pitru-Pitamaha- Prapitamaha Sankalpas together or independently. If the
Janaka Paalakaas have sons otherwise then the Dutta Putra need not perform the
obsequies or Anthya Kriyas or Vaarshika Shraddhas.
Shraadda: The onus of Brahmacharis Shava Nirvahana, Antya Kriyas, Maasika-Vaashika
Shraaddhas is on the Parents or Maternal Grand Father or Guru; their Ashuchi would be
for ten days and their Bhojanaas are forbidden to outsiders.
Vidhi: Shraaddha Vidhis need to be done by Brahmanas as Strees are to recite Mantras of
Pouranik content only in connection with Vratas without Vaidika Mantras. Recital of
Vedika Mantras is futile and would have adverse impact.

26 SHRAADDHA PRAKARANA

Shraaddha Shabdaartha: Pretaan

Pitrunapyuddhishya
bhojyam
yatpriyamaatmanah,
Shraddhayaa
deeyatey
yattu
tacchaadram
parikeertiyam/ That was how Marichi Maharshi defined the shabda of
Shraaddha. Pitraadinmrutaanuddhishya
vihitey
kaaley
deshey
Pakkannaamaanna
hiranyaananyata
mudrayasya
vidhaanaa
daanam
Shraaddham/ (Shraddha is denoted as the offerings to a dead parent at the
prescribed time of death by way of Cooked rice and Suvarna- Dravya
daana). Homascha Pinda daanam cha tathaa Brahmana Bhojanam, Shraddha
shabdaadidheyam syaadekaminnoupachaarikam/ (In this Karma, the significant
parts are Agnoukarana, Pinda daana and Brahmana Bhojana. These are the
integral and formal parts). Even if there is some deficiency of Sankalpa Vidhi and
Pinda Daanas, Bhojanaadis are indeed the essentials. Brahmanaarchana is very

important to Rigvedis, Pinda Daana is essential to Yajurvedis and Saama Vedis.

In any case : Ashraddhayaa Pitaro nasanteeti matwaa Shraddha kurvaanasya
riktam Pitarah pibanti/ (Those who have Naastika Buddhi and Ashraddha or
dis-belief and intolerance ignoring the Shraaddha Karma would be targetted by
Pitru Devatas by drinking their blood eventually!) Shraaddha Bhedas:
are of four types: Paarvana, Ekoddhishta, Naandi Shraaddha and
Sapindeekarana. The Paarvana vidhis are of three categories: One is performed
to the dead father-mother etc. called Pratyaabda or done on the Tithi annually
and this involves only one Paarvana; those which are performed on
Amaavasayaadis of ninety six times a year as Nitya Shraddhaas as also of
Mahalaya and Anvashtaka Shraddhaas involve two Parvanas since they are
addressed to Sapatneeka Pitaadis and Sapatneeka Maataadis; and the Third
Parnava is for those involving Sapatneeka Mataa mahaadis.
has one Uddeshya( target) of one Pinda only.This is of three kinds viz. Nava
Sanjnaka, Nava Mishra Sanjnaka and Purana Sanjnaka. The Nava Sanjnaka or
Ahnika Shraddha is as per the count of the day of death to that of the Tenth and
thus called the Nava Sanjnaka / Ahnika Ekoddhishta; the Nava Mishra Sanjnika
or Ahnika as per the count from the Ekadasha to the Nunaabda Paryanta is
called Nava Mishraka /Ahnika Ekoddhishta; this is without Vishvadeva. The
Purana Sanjnaka Shraadda is in reference to the younger brothers death
Shastras and is held on the Chaturdashi Tithi of the death by way of Ekoddhista
nature. Some call it Sapindaananta Parvana Purana Sanjnaka.
Shraaddha: This is performed on the auspicious occasions of Putra Janma,
Vivaahaas etc. and is called Vriddhi Shraaddha. This is also performed in
connection with Pumsavana- Seemantaas, Aadhaana and Soma Yaga and such
other Karmaanga or Ishti Shraddhaas in which Kratu Daksha Sanjnikaas
Vaishva Devas; this is of Vriddhi Sanjnaka in which Satya and Vasu
Vishvedevaas. In this, one has Parvana Trayaas. This is because of another
reason viz. that on the twelfth day of the dead one has to perform Arghya and
Sapindeekarana and here too there would be Shraddha by way of Parvana and
Ekoddhishta. Now to three kinds of Shraddhaas,viz. Nittya-Naimittika-Kaamyaas
Nitya is a daily routine and in this case Parvana Dwaya and Vishva devas are
not involved as explained above. The Naimittika Shraddha is what is performed
at the Solar and Lunar Eclipses and this involves Shad Devatas; and the
Kaamya Shraddha is what is peformed out of volition and desire seeking a
benefit like the Vratas on the Panchamis and in the Nakshatras like
Krittika.Shraaddha Deshaas:Shraddhas are to be performed in the Dakshina
Disha on a clean, cow dung washed, and without unclean material like worms,
hair, bones and other doshas. This could preferably be done in Tirtha
Pradeshaas like Kuru Kshektra, Prabhasa, Pushkara, Prayaga, Kashi, Ganga,

Yamuna, Narmadaanadi Teeraas; Naimisha Vana, Ganga Dwara, Gaya Seersha,

Akshaya Vata and such illustriuous Places. It is stated:
Pindamdayadgayaa shirey, Uddareytsapta gotraani Kulamekottaram shatam/
Gaya, even if a small Shami-Patra sized Pinda is given away Seven
Generations-full of Pitrus would get liberated!) Pitaa Maaaaaatacha Bharyaacha
Bhagini Duhitaa tathaa, Pitru Maatrushvasaa chaiva Sapta Gotraanivai
Viduh/ (The Seven Gotraas of Father, Mother, Sister, Aunt and Mothers Sister
are of Sapta Gotras; once counted, these Gotras respectively consitute twenty
four, twenty, sixteen, twelve, eleven, ten, and eight male members totalling one
hundred and one and indeed all these would be liberated. Of these, the
members of the Pitru Kula would be twenty four ie twelve of them in the Poorva
and another twelve in the Paraa generations! Moreso:
Shaalagraaasya Sannidhih, Chakraanchitasya Saannidhyameshu yatkriyatey
Nareh/ Snaanam Daanam Tapah Shraaddham Sarvamakshayyataam
vrajet/ (The cool shades of Tulasi Gardens, the propitious Manifestation of
Shalagrama Shilas signifying Bhagavan Himself, and the Presence of
Chakraankita, besides the countless Snaana-Daana-Tapa and Shraddha Karmas
would indeed bestow an Endless Auspiciousness!) Such indeed is the
Signficance of Shraaddhas! ShraaddhaNishiddha Desha-Kaalaas:
occupied by Cows, Horses, Elephants and other animals or where Persons like
Mlecchaas visit frequently are certainly prohibited to perform Shraaddhas. If
performed in others houses, then the Pitruganas of that house would claim part
of the Phala. If need be, the house owner be given compensation before hand.
Forests, mountains, River Beds, Siddha Grihaas, Caves and such uninhabited
Places are convenient for the purpose. Shraddha should never be performed
with Eka Vastra, or Jala Madhya, or in a House Top; in fact any Karma involving
Shruti-Smriti Karyas are forbidden in such circumstances. As regards the
ShraaddhaTimings, it is well known and as mentioned in the previous pages, the
appropriate Shraaddha Kaalaas include Amavasyas, Sankrantis, Yugaadis,
Manvaadis, and Mahalayaas; additionally the following are being added:
Tirthas, Vyatipata Yoga, Chandra-Surya Grahana Dinaas, availability of Shrotriya
and Pandita Brahmanas, Ardhodaya, Kapila Shashthi, Alabhya Yogaas, Graha
peeda, Dusswapna darshana, Navaanna Praapti Dina, Nutana Jala Labhyata
and such other Nimitta-Shraddha Kaalaas. Shraaddhaas in the PadmaYoga or
the time-junction of Vishti- Vyatipaata-Ravi -Vaaraas are stated to be more
fruitful-ie. four times more- than even Uttaraayana Kaala Karyas. In fact,
Sharaaddhaas are to be observed in every Krishna Paksha; one view is that in
the Paksha, Shraddha be done daily; others say Panchami onward Shraddha
Karma is fruitful; another view is that in the Krishna Paksha at least on Darsha
Shradda be done. Darsha Shraaddha:In the event of inability of performing

Darsha Shraaddha every day in the month, it may be done at least on the days
when Surya is not present in Kumbha-Kanya-Vrisha ie on three days, at least
without Homaagni and with Pinda Pitru Yagna; in that way, only Brahmana
Bhojana and dhana- dhanya daanas are required. Further, in Krishna Pakshaas
in a year, Mahalaya Paksha is stated to be of far reaching significance. In this
connection, attention on Mahalaya Pakshas in the Bhadrapada Maasa be drawn
in the previous pages of the Dwiteeya Pariccheda of this very Script). If during
the fifteen day period of Mahalayas, be there an occurrence of Ashoucha
unfortunately, there might be a Mahalaya Viphalata or failure. Hence, after the
Ashoucha period and of Shuddhi, even one days Mahalaya Shraddha be
observed. Likewise, if there is inability to observe the Mahalaya Paksha
Shraaddhas from Panchami onward due to any reason, one could perform the
Shraddhas through a representative rather than fully losing the opportunity of a
Year! In the event of a dead paternal uncle or elder brother having no sons, it
would be opportune that during the Mrita Tithis of the concerned departed ones,
Mahalaya Shraddhaas be performed by assuming the role of a Jeeva Pitra and
offering a Paarvana only. Also one could perform Shraddhas on any of the
twelve Purnimas occuring in a Year, especially the Maagha, Shaavana,
Bhadrapadaas. Also, Shraddhas could be executed on any Krishna Praatipadaas
or during Krittika upto Bharani days, or during Vishkam -bhaadi Yogas or during
Babaadi Karanaas. Thus several Maasa-Paksha-Dina-Nakshatra Yogas are
among the fruitful timings to perform Shraddhaas, provided ones desire and
determination
is
assured!
Saamvatsarika Maasika Shraddha Nirnaya: Having given an account of the
meaning of Shraddha, Shraaddha Bheda-Nishiddhas and Shraaddha DeshaKaalaas, now would be a decision of Yearly and monthly Shraddhaas. To
facilitate that decision, one might divide a day into fifteen Muhurtas while three
Muhurtas each comprise five sections of a day, viz. Praatah Kaala, Sangava
kaala, Madhyaahna, Aparaahna, and Sayaahna. Of a Muhurta, the Fifteenth Part
of a Day, the Saptama Muhutra is Gandharva Sanjnika, the eighth Muhurtha is of
Kutapa, and the Ninth Muhurta is Rohina Sanjnika. Darshaadi Shraddha
Nirnayas are often in these Time-Slots. Since Katyayanadi Saagjnikas decided to
carry out the three Karmas viz. Anvaadhana, Pinda Pitru Yagna and Darsha
Shraaddha on the same day, then the day has to devote itself to the three
Karmas and as such the turn of Darsha Shraddha would necessarily have to
occupy the third slot of the day ie. during the Aparaahna. Hence the Ekoddhshta
has to be performed during the Saptama-Ashtama-Navama Muhurtas that is in
the Madhyana or in the Kutapa-Rouhina Sanjnas
Muhurthas as these are the Mukhya Kaalaas for the purpose. This Tithi has

therefore to be considered as of Purva Dina although it has spread out to Para

Dina technically. In the context of Purva-Para Dina, the determinant factor is
Madhyahna Sparsha or Madhyahna Vyapti and thus the Dina Dwaya argument is
decided in favour of the Purva Dina. In any case, Paarvana Shraddha has to be
of Aparaahna Praapti. In fact, this Kshaya Dina Nirnaya dispute is common in
most of the Pratyabdika,Maasika, MritaTithis.Also in Shraaddhas, Bharanyadi
Nakshatra and Vyatipata yogas, the Parana Shraaddhas have got to be of
Aparahna Vyapti. Some say that a Nakshatra of Shukla Paksha be a
UdayaVyapiand should be extended to Krishna Pakshas Astama Vyapiand
the Yoga be taken as of Kutapaadi Kaala and as such Parvana Shraddha be
within the Kutapaadi Pancha Muhurtas. But Parvana should in any case be
forbidden at Saayaahna and Raatri nor at the Praatah or Sangava Muhurtas.
However Parvana in respect of Pinda Pitru Yagna could be done at the
Saayaahna too. If for any definite reason, there might be obstacles to complete
the Saamvatsarika Shraaddha, then as a very distinct
accompished latest by the First Prahara of the Raatri, since any extension of the
Marana Dina of the person whose Shraaddha is under reference would be
fraught with Chandalatwa dosha! And this has to be kept in view by all the
concerned participants of the Shraddha Karma! Shraaddhas in connection with
Grahanas, Darshaas, Maasikas, Vaarshikas and so on need to be performed on
the same day either by way of Anna Shraaddha or Dravya or Hiranya but not on
the next day. Prathamaabdika may even be performed in the Trayodhashika
Mala Maasa. The Dwadashika Maasika would be in Shudda Maasa and thus the
Prathamaabdika be reckoned as in the Trayodashika Mala Maasa. If Adhika
Maasa occurs in Dwadasha Maasas, then the Chaturdasha Shuddha Maasa be
considered as Prathamaabdika. In Dwiteeyaadi or Mala Maasaas too dwiraavritti
be performed and the Pratyabdika in Shuddha Maasa only. In the same way,
Mahalaya Shraddha be performed in Shuddha Maasa and not in Adhika Maasa.
In case the death occurred in Mala Maasa then again when that Mala Maasa
recurs, the Pratyabika would be performed in that Adhika Maasa only and not in
Shuddha Maasa. If on the Darsha Dina itself, the Vaarshika dina falls, the latter
be done first and then the Pinda Pitru Yagna and then Darsha Shraadha with
Anna Paaka. Alternatively, first perform Pinda Pitru Yagna and then Paaka Yukta
Darsha Shraaddha. In respect of the Maasikaadi Shraddhaas too, the same
procedure be followed. This is the Prathama Vaarshika Vichaara.
Sapindeekarana, for three years the Shraaddha-Maatra Bhojana should not be
consumed: Sapindeekaranaa dvurdhvam Yaavadabda trayam bhavet, Taava
Deva na bhoktavyam tadeeye Shraaddha Maatrakam/ Prathamaabdesthyaadi
bhojee dwiteeye Maamsa bhakshakah Triteeye Rakta bhojeesya- cchuddham
Shaddham chaturthakey/ ( For the first three Shraarthaas, Shraaddha Maatra

Prasada should not be consumed for three years successively since that
bhojana is to be considered as that of the departed Souls bones, the second
year as his maamsaand the third like his blood; there after in the Chaturtha
Shradda, the Bhojana would have been purified and eatable). Paarvana
Shraadha consists of two parts, one is Suvaranaanna and Aamaanna or the
Golden half and the Ordinary half and thus the first part be considered as
suitable for the Shraaddha purpose. For all types of Shraaddha, the Time and
Tithis are specified. Vriddhi Shraaddhaas: The specified time is in Praatah Kaala
or Sangava Kaala; Madhyahna Kaala is stated to be Gouna Kaala and Aparagna
Kaala is forbidden. If a Vivaha is scheduled in the night, the Vriddhi Shraaddha
which needs to be done in Pratah Kaala could as well be done in the night.
Grahana nimitta Parvana Shraaddha and Putrajanma nimittika-Jaata
karmaanga Vriddhi Shraaddha could also be performed in the night.
Shraddhaas: These are performed by Putras addressed to Pitru-Maataas by
specifically detailing the Naama- Gotraas by Mantras as these are instantly
responded; Pitraadis present themselves in different forms as Devatas in Deva
Swarupa; as Gandharvas in Bhogyata Rupa; Pashutwa in Trina / Grass
Swarupa; Sarpatwa in Vayu Rupa; Yakshtaswa as Paana Rupa, Danavatwa in
Maamsa Rupa, Preatatwa in Rudhira Roopa, Manushyas in Anna Rupa and so
on. Tasyatey Pitarasshrutwaa Shraddha Kaalamupasthitam, Anyonyam
Manasaadhwaataa Sampatanti Manojavaah,Tey Brahmanaih Sahaashnanti
Pitaro Vaayu rupinah/ (As soon as the Shaaddha Karta invokes the Pitru
Devatas at the Shraaddha Kaala in his own mind, the latter would arrive instantly
by the speed of wind and eat the Shraddha Bhojana along with Brahmanas.)
This is how, it is stated that when Shri Rama performed Shraddha, Devi Sita
witnessed Dasharatha in the form of Brahmanas! At the end of the Rainy
season, the belief is that Yama Raja empties the Yama Loka and allows the
Pretas and Pitru Devatas to line up to Bhu Loka who await the opportunity to
enjoy the Payasa-Madhu Bhojana and having waited till such time Surya is in
Kanya Raashi at the Putra dwaara till that time upto Amavasya and in the event
of no offer for Shraddha being made by the Putras
with immense disappointment and curses to the Putras! That is why the Putras
need to perform Shraddha as per ones own ability by offering even KandaMoola-Phalas or at least Jala Tarpanas! The Bhuta Prapancha from Brahma to
Krimi-Keetakas would be contented by such Shraddha Karmas, since what is
significant is to make the Shraaddha with Shraddha. Preta-Pitrus as Pischaacha
Swarupas are satisfied with even Vikiraanna, Vrikshaadi Swarupas are satisfied
with Snaana-Vastrodakaas, and other Pitras crave even for Ucchishta
Pindaas! Shraaddha Devata Vichara: The Karta should meditate
Parapitaamahaas in Vasu-Rudra Aaditya Swarupa by way of each Paarvana and

in Ekoddhisdhta Prakaara perform Sarva Shaartha in the formof Vasu Rupa.

Some consider Pitru-Pitamaha- Prapitaamahas as Pradyumna-SankarshanaVaasu Deva Swarupas. Some others pray to them as Varuna- Prajapati-Agni
Rupaas. Still others consider as Maasa-Ritu-Vatsara Rupas.
yatra tatra Maataa Mahaadayah, Sarvatraivahi Kartavyaanaabdikey
Maasikeshucha/ Maasikeshu twaabdikey cha Tri Daivatyam prakeertitam,
Vriddhou Teertheynvashtakaasu Gayaayaamcha Mahaalaye/ Tripaarva -naka
matreshtam shesha shat pourusham viduh/ ( Wherever Pitraadi Parvana is done
then always Maataamahaadis are always to be included; however, in Masikas
and Vaarshikas the Mataamahadis are not required since on these occasions
there is the concept of Tri Daivatwa only. In Vriddhi Shraaddha, Tirtha
Shraaddha, Anvashtaka Shraddha, Gaya Shraddha and Mahalaya Shraddha,
the TriParvanaka Shraddha is preferred. In respect of the rest Shatpourusha
Shraddha is understood;) Sapatnika Pitaadi, Sapatnika Maataadi would total
Shatpourushas. Kshayaaham varjiyitwaikam Streenaam naasti Prithakkriya,
Anvashtakaasu Vriddhou cha Gayaayaamcha Kshayehani, Atra mMaauh
Pruthak Shraaddha manyatra Patinaasaha/ (The basic rule is that
when the Shraddha of a mother is performed exclusively on her Mrita Tithi,
otherwise Strees have no role in any of the Mantras of the Shraddha
Proceedings; they however figure again in the case of Anvashtaka -Vriddhi-Gaya
Shraaddhas); in other words, the mention of Strees is
of SaptneekaUcchaarana otherwise.
Vishwa Devas: Unless specified in the context of Parvana Shraaddhas, the
Vishwa Devas are of the Pururava-Ardrava Sanjnikas. In Kaamya Shraaddhaas,
the Vishwa Devas are known as Dhuri-Vilochanaas. In the Naimittika
Shraaddhaas and in Ashtakaa Shaaddhas done on Ashtami Tithis, the Vishwa
Devas are called of Kaama-Kaala Sanjnikas. In Ekoddishta-SapindikaranaNaimittika Shraaddhaas, the Vishwa Devas are of Satya Vasu Sanjnikas. In
respect of Naandi Shraaddha as the Anga or Component of Garbhaa daanaPumsavana-Seemantonnayana Samskaaras as also the Ishti Shraadha Sanjna
Naandi Shraddhas as the Anga in Agnyaadhaana Soma Yaagaas, the Vishwa
Devas are called of Kratu- Daksha Sanjnikas. In the eventuality of ones father
and maternal grand father being alive but not his mother, then the Nandi
Shraddha is to be done only addressed to Maatru Parvana, then there would not
be the need for Vishwa Deva at all. Similarly in the case of Pitraadi Paarvana
Traya, if Maatru Paarvana Shraaddha is also coincidental, then too the Naandi
Shraaddha would not have any Vishwa Deva. But Naandi Shraadha is required
to be done with three Parvanas on three days in the exigency; alternatively three
Parvanas
be
done
on
the
same
day
but
separately.

Brahmanas for Shraddhas: Uttama Brahmaanas are considered as experts in

Veda-Vedaanga-Meemaamsa-Purana-Dharma
Shastra-KarmaTapo-YogaNityagnis and Pitru Maatru Guru Sevaka-Shiva Vishnu Bhaktas. Madhyama
Brahmanaas are Bandhus, Sagotras and Mitras otherwise qualified as among
the Utaama Brahmanas to a good extent.The Varjita Brahmanas are Rogis, Anga
viheenaas, Nastikas and of questionable conduct and background.
Shraaddhaarha Dravyaas: Kushaa Mukhyaajha, Kushaabhaavey Kaasha
Durvousheera Trunaadayah,Tatra Kaashou Durvaarbhivaa kruta Pavitra
hastonaachamet/ (Kushas are indeed important but in their absence Kaasa or
Durva be used but cannot perform Achamana
Pavitraas of Darbhaas be worn on the right Anaamika Finger. All the Karyas like
Snaana-Daana-Homa- Swaadhyaaya-PitruKarmaadis must be accompanied
with the Pavitra and not otherwise. The requirement is that in the Asana there
should be two kushas, in Pitru Karma one should have moola-sahita
chaturdarbhaas and in Daiva KarmaAgraYukta Darbhas of small size.
that all the Pitru Karmaas upto Sapindikarana stand proof by the darbhas worn
by the Karta as prescribed. The Prescription states:
Darbhaayaihkrutam PitruTarpanam, Mala Mootrotsarga kaley Mala Mutraadya
medhaaa Maargeybidaa Yangabhumou sthitaaye starana -asaney, Brahma
Yagnenaye darbhaastyaa gaa haassarva yevtey/ ( Darbhaas as recycled after
use on the Pindaas, after Pitru Tarpanaas, picked up at or handled by the self or
others at the Bahirbhumis or otherwise, say at Smashanas or Yagna Bhumis or
discarded after Brahma Yagnas should never ever be utilised again). It is stated
that the Pavitras made of Kushas and Durvas are not even of the worth of
sixteenth
of
those
made
of
Gold!
Shraaddha
Havi/Bhojana
Padaartha:Vreehi
Yava
Tila
Maasha
Godhumashyaamaakapriyangu mrudaga sarshapaah prashastaa, chanako
vikalpitha, Yaavanaalopi vikalpitah/ ( Dhanya, yava, tila, maasha, wheat,
chaama,
mustard
are
essential,
while
Chanakaadi
are
also
useful). Agodhumancha yacchhaartham Musha mudgavi varjitam, Taila pakvena
rahitam krutamapya krutam bhavet/
( Shraaddha is considered as
a waste without the products of Godhuma, Musha, Mudgavi and cooked
padardhas
in
oils). Patolam
badarama
amalakam
Kharjuriphalam
chichaadrakam shunthi moolakam Draaksha Lavgangailaa patrakaani jeerakam
hingu daadimaphalamikshuh sharkaraa gudam karpuram Saindhava Saamudrey
Lavaney poogiphalamTaambula patramiti Shraaddhey proktaani haveemshi,
Gavey Dadhi dugdhey Ghritam Gavyam Mahishamcha/

Myrobalan, Date fruit, tamarind, ginger, radish, draksha or grapes, cloves,

cardamom, jeera, hing or asafoetida, poagranate, sugar cane, sugar, jaggery,
camphor, Sea Salt, arica nut / betel nut, betel leaves, cow / buffalos milk- curdghee etc. Such is the illustrative list of materials that could be offered as Havish
to Agni in the Shraaddha Karmas). In all the Ishta Purti Karyas, Mrita Tithis,
Darsha-Vriddhi and Ashtaka Shraaddhhaas, Yogya Brahmanas can never be
offered Dushta Bhojana. Such Bhojanas must include ideal Bhakshya- BhojyaLehya- Choshya- Rasa-Paaneeyas. Kathamchidyaadi Viprebhypona dattam
bhojaney Madhu, Pindaastu naiva daatavyaah kadaachin -madhunaa bina/
whatever way if honey is not offered in Brahmana Bhojana or on Pindas the
offering is utterly inadequate). Referring to the quality of drinking water, it is
stated:Durgandhi phenilam kshaaram pankilam pallavodakam, Nabhaveydyatra
Gotruptirnaktam yacchaapahritam Nagraahyam tajjalam Shraaddhey yacchaa
bhojyani paanajam/ (The water which suffers from foul smell, frothy, pungent to
drink, muddy, and from a small pond which could not satisfy even a cow, stored
overnight
is
indeed
undrinkable
in
Shraaddhas).
priyantatthaddeyam nindyam na cheddhitam, Ajaavi Mahishi kheeram tad
vikaaraam cha varjyayet/ (Whichever material is normally longed for might all be
offered and whatever is not liked be avoided!) Dharma Sindhu gives a very
comprehensive and meticulous list of the dos and donts of the Shraaddha
Bhojana!
Shraaddha Dina Krityaas: The Shraaddha Pradesha has to be purified with
Gomaya and water and readied in all respects to facilitate proper seating
arrangements to Brahmanas and the Karta(s). There
allowed in the house till the act of Pinda Daana and Brahmana Bhojana; this has
to be ensured as even Devatas, Yatis, Brahmacharis and even children; to very
young kids, there has to be provision of food service in a neighbour hood or so.
The entire place of Shraddha should be spread over with Tilas. The Anna
Paaaka is to be cooked preferably by the a Karta or wife or close relatives. The
cooking of the Paaka should be of any metal excepting iron or preferably in new
earthen pots. Excepting iron vegetable cutter and cooking utensils, the cooking
place has to be non-cluttered.Grihyaagnoutu pachedannam
Loukikepivaa, Yasminnagnou pachedannam tasmin homo vidheeyati/
(Shraaddha Paaka could be cooked in Gruhyaagni or Lokaagni but the homa
has to be made to the same Agni.) Cooking in the Aouposhanaagni is in fact the
best possibility. Further to the Pratah kaala homa, some Agni is added to the
Agni in which the Shraaddha Paaka is cooked. After the Paaka is cooked, some
Agni is added to the Gruhyaagni and Agnoukarana Vaishwa Devaadika
performed. This is the method followed by the Kaatyaayanas of cooking the

Gruhyaagni Paaka. Ashvaalaayanas however make the Paaka in the

Upachayaagni itself. Now the Kartru Bhoktru niyamas: Both the Karta and the
Bhoktas have the regulations of avoidance of Stree Sangama on the Shraddha
Dina and the Purva Dina, Punar bhojana, Anruta bhashana, Kshavara, and
Taambula Bhakshana. Shraaddha krucchuklavaasaasayaan
vijitendriyah,
Upavaasam
Paraa
na
mcha
Aoushadham
cha
vivarjatet/ ( Shraaddha Karta wear clean clothing, keep silent, exercise SelfControl, discard outside Bhojana and avoid medicines). Both the Karta and the
Bhoktas must follow a dress code : Avastram Malavadvastram Koupeenatvam
kaccha
heenatwam
Anuttaree
-yatwam
Kaashaaya
vastratwamaar
dravastratwam dwiguna Vastratwam Rakta Vastratwam Dagdha vastratwam
Syuta vastratwamititye kaadashaavam ardha nagnatwam Katrtru bhoktuyaam
Varjyem/ (Thefollowing Eleven ways of dress code viz. Vastra heenata, impure
vastra, koupeena, kaccha heenatwam, anuttareeyam, Kashaaya Vastra, wet
clothing, double vastra, red clothing, burnt clothing, and sewn clothing should be
discarded.) Karthas Urthwa Pundraadika Tilaka and Bhoktas Tilaka are
optional.Chandana Tilakas are however forbidden to Karta.
viprou
bhoktumanyatra
gacchati,
Narakaanaam
shatam
gatwaa
chandaaleshwabhijaayetey/ Aamantritastu yasshraaddhey vilambam kurutey
dwijah Devadrohi Pitru drohi pachyatey narakeshu sah/
who has accepted the invitation to a Shraaddha goes away to another Shraddha
would be punished in several Narakaas and gets repeated births of
Chandalatwa). Similarly, the invited Brahman arrives late for the Shraaddha too
would be punished like wise. Both the Karta and Bhoktaas should strictly
observe the regulation of fasting on the previous and the same night besides
restraint from stree sangama. They should not quarrel but practise refrain from
loud and loose talk. The women engaged in the Shraddha Karma especially in
the cooking should also observe quietness in all respects, lest the visiting Pitru
Devatas are bound to get disappointed with the visit to the Shraaddha.
Shraaddha Brahmana Sankhya: While the requirement of Brahmanas might be nine ( Two
to represent Vishva Devas+ three for the representation of Pitru Devas of three generations
+ four for Pitru Parvanas), there might be a dispensation of three Brahmanas minimum in
view of the following viz. Satkriyaam Desha Kaalou cha drayva Braahmana sampadam,
Shoucham cha vistaaro hanti, Iti Pakshye Ashaktou vaa Devai Ekah Pitru parvaney
chaika iti Dwou Viprou/ (Keeping in view the Satkara, Desha, Kaala, Dravya, availability of
Brahmanas and limitations of Shoucha, there could be one in Deva Sthaana and one for
Pitru Sthana). Bhagavata Purana also confirmed as follows:
nekaikamubhayatravaa,
Bhojayetsusamruddhyopi
na
kuryaacchaadra
vistaram/ (Representation of Vishwa Devaas could be two or one,

one might replace three Brahmanas; even if a Karta could afford, one should not extend it
beyond). Vishwa Devaartha dwaya Brahmanas be seated Purvamukha and the Pitru
Parvanas as Uttaraamukha and offer the Anna to Agni meant for Vishwadevaas.For Pitru
Parvana, one Vipra is adequate. In case of the limitation of Brahmanas, then Brahmacharis
wearing Kushas might state Presha and once the reply of Anupresha is secured from the
Brahmanas, then Bramahmacharis might as well participate in the Shraaddha proceedings
further till the end. Thus the problem of Brahmana Sankyha could be overcome. Having
made the selection, the Karta addresses the Brhmanas as follows:
paraissatatam Brahma vaadibhih, Bhavitavyam bhavadbhis chamaya cha Shraaddha
kaarinaa/ (Hey Brahmanas! As I should be, you too should kindly be with maximum
cleanliness and more importantly, without anger and peacefulness in the various Karyaas
ahead).

Some basic precautions in the Shraddhas:While performing Archana to

Vaishwadevas, the Karta has to bend his knee and at the Pitru Sthaana the left
knee. All concerned Daiva Kriyas are to be performed with Pradakshina from left
to right and the Pitru Karyas with Apradikshina. Darbhas being given at the Pitru
Sthaana be so done that they are in twos that too twisted, while in Deva Sthana
there is no need for doing the twist of darbhas. While leaving water at the Deva
Sthaana the Karta should be Uttaraabhimukha or facing the North but at the
Pitru Sthaana he should be Dakshinaamukha. While making Sankalpa, offering
Padya-Asana- Avahana-Arghyadaana- and Aacchaadana viz. the
Panchopachaaras to Pitra Devatas as also at Anna daana-Pinda daanaAnjanaabhyanjana, Akhshaya Vaachaka and Swadhaa Vachana, the Karta has
to state the Pitra Sambandha-Gotra Namas clearly and separately in respect of
the generations; Sakaarena tu vaktavyam gotram sarvatra dheemata/
Karta would have to utter as example: Haridasa Gotra/
the suffix of Sharma be added to the concerned name of the Pitras.If the Karta
does not remember the names of the further generations at least the
Uccharanaof Pitru-Patamaha-Prapitamahadesignations be stated clearly. In
respect of Ashwalaayanaas the concerned three generations are given
as Prithivishat-Antarikshasat-Divishat/ In the case of Strees the suffixes to the
concerned names are Savitri Da-Devidaa-Devidaa again. It is stated that the
Shraaddha Karmas are fructified only when the Uccharanaas of the concerned
Pitras are given with not only the name but also with Vibhakti Niyamaas.The
Nirnaya is as follows: Shashti vibhaktyaa Sankalpah Kshaanaaschakashayya
Karmacha, Shasthyaa vaasyaccaturthyaa vaasana daanaam Dwijataye/
Dwiteeyayataya vavaahanamsyaadwi Baktistu Chaturthikaa, Anna Daaney

Pinda puja Swadaa swastiti Vaachaney/Pinda daaney tu

Sambuddhiryechatvettetwaaditah puraa, Tatah Param Chaturdhicheytyubhayam
Sarva sammatam/ Sheshaani Sarva Karmaani sambuddhyam tairyadha
-ayudham, Idantey Idamvovaa prayujjaaiva samaacharet/
used in respect of Sankalpas and Kshana and Akshya Karmas; Chaturthi
Vibhakti is used for Asanaa and other Services; Dwiteeya Vibhakti for Avaahana;
Chaturthi Vibhakti is used in Anna daana, Pinda Puja, Swadhaa Vachana and
Swasti Vachana. In the case of Pinda Daana Sambuddhi, the Prathma Vibhakti is
used before the expression of Ye cha twaa and that would be followed by the
Chaturthi Vibhakti. In case of other Karyas, the concerened Services would be
as per the exigency stating :Sambudhyam etc.Daivaardha Kriyas are offered in
Savya Position of the Upaveeta, but the Pitru Karyas with Anupaveeta or
Praacheenaaveeti position.However, all the tasks intended for Vipraas are to be
performed in the Savya position only. Savyena Daivam kramasyaadapasavyena
Paitrukam, Vipra pradakshinam Vipra Swaagatam chaarghyadaanakam/
Suktastotra japonnasya Paatreshu pariveshanam, Aahwaanamanna
syaaghraanam tathaa cha Swasti Vaachanam/ Taambula Daana maaabhyaa
Samaapteyriti Paitrukam, Pradakshinaadyetaduktam
Savyenaivasamaacharet/ ( While all the Deva Karyaas are to be executed in the
Upaveeta position, the Paitru Karyas are in Anupaveeta position. But all the Pitru
Karyas addressed to Brahmanas right from Pradakshina-Swagata-Arghya
daana-Anna Sukta Stotra Japa-Patrapariveshana-Aahvaana- Anna GhraanaSwasti Vaachana- and Taamboola Daana should be performed in Savya itself.
few other precautions in the Shraaddhas are that while doing Pitraadyarchana
the Karta has to commence the Archana from the head to shoulders to knees to
feet where as the Devaarchana should be the other way round ie. from feet to
knees to shoulders to head. All the Pitru Kriyas -excepting
and Arghya Daana- are required to be done with Swadha Shabda; in the case
of Deva Pujas or oblations, the Swaha Shabda should be resounding! Yet
another requirement is that Deva Tirtha is to be offered to Vaishwa Devas, while
Pitru Tirtha is provided to Pitraadikas.
Aachamana Vidhi: At the commencement of the Shraddha, the Karta should do
Aachamana twice, wash the feet of the Vipras and of the Self and do
punarachamana. The Achamana Vidhi as prescribed is once each after

Devarchana and Pitraarchana, Annaaghraana, Vikira daana;

Prakshaalana at Shraaddhanta, once each at Bhasma kriyantara kara shuddi,
Ucchintaraantara, and Bhojanaantara. Aachamana is also done when earlier
darbha are replaced with fresh ones at the time of all the Karyas like
Devatarchanas etc as mentionedas also at each Darbha Tyaga.
Uha Mantra (Sentimental Feeling for to whom the Shaddha is performed for) :
The Pitru Shabda is all comprehensive as it covers the Three Generations of
Pitrus and also implies the mother if dead and even if
done separately; that is why it is enough to leave water in the Arghya Patra by
the MantraPitroonimaan preenaya. Even in the Shundhana Mantra
of Shundhantaam Pitarah Sundhantaam Pitaamaha Shundhatamm PraPitaamaha, then the Karta would have to imply: Shundhantaam Maatarah/
while doing Pinda Daana even for the Kartas mother only, the Mantra is stated to
be Yechatwaa manuteybhyaschah and not Yaaschatwaa
manutaabhyascha/ This is due to the clarification of Panani Sutra of
Striyaam/ However there has been the practice in some parts of the Country that
when the Shraddha of Mother is only performed separately then the Mantra is
indeed used viz. Yaaschatwaa manutaabhyascha as the Uha Mantra as also the
Shundhantaam Maatarah/ Then the invocation is: Asmaan Matarah Pitamahi
Prapitaamahi/ In any case, the Uha Mantra Prakarana requires that Vishnu
Mantra is to be recited at the beginning, midway and the end of
Shraddha: Daivey Pitrecha sarvatra japa homaadi karmasu, Mounam
kuryaatprayat- nena sakalam phalamaampuyaat/ YadiMounasyua lopasyaajjapa
homaarchanaadishu, Vyaahaareyd-VaishnavamMantram smeredwaa
Vishnumavyayam/ ( In the context of Deva Karyaas, Pitru Karyaas, Japa-HomaArchanas, one should concentrate and be silent while seeking to
deficiencies and perform Vishnu Japa!). The Sentiments being expressed within
the mind of the Shraaddha Karta further seek the Shield of Vishnu even before
the Shraddha is initiated to accomplish the Sacred Karya so that the possibilities
of deficiencies in the Shraddha Karma ahead are covered up by his Grace in the
following supplication: Yasya smrutyaacha naamoktaam tapo homa kriyaadishu,
Nuunam sampurnataam yaati sadyo vandetamachyutam/
Lasting Vishnu by way of Naamoccharana, Smriti, Tapo homa kriyaas to ignore
the blemishes and insufficiencies of the Shraddha Karya that is being

launched).
Shraddha Prayoga: The Shraaddha Karta would prepare himself by
commending Pitru Devatas as he changes quickly into the positions of Savya
and Apasavya of his Yagnopapeeta and makes a firm Sakalpa stating
mamuka shraaddham Sa Daivam Sa Pindam Parvana Vidhinaa
Ekoddhishteynavaa Annenaamena vaa hiranyena vasvassadyo vaa karishye/
hereby resolve to perform the Shraaddha of the concerned Pitraas of my Kula
Gotra Naamas of three generations by way of Sa Daiva-Sa Pinda-Parvana Vidhi
or Ekoddhishta Vidhi through the means of Anna or Hiranya Rupaas at once).
Then the Brahmanas present would assuringly accord ready approval
replying kurushva/ Then the Karta bends his right knees as prescribed above
and commences the Shraaddha instantly: Amuka Pitrunamuka Shraaddhey
Amuka Vishwa Devartham twayaa kshanah kriyataam/
respond with Om Tathaa/ Then the Karta would bend his left knee and address
the Pitru Devatas saying Amuka Shraaddhey Amukasya sthaaney twayaa
kshananah kriyataam/ In case there is one Brahmana representing the three
Pitru Sthaannas of Pitru Pitamaha Prapitaamahaanaam Sthaaneykshanah /
Karta requests the Brahmana with Akrodha naih Shloka. The further proceedings
include Brahmana Snaana; Tilodaka / Yavodaka Shuddhi as per family Aachaara
or tradition; with Savya perform Shuddhi to the Brahmana with Prayaschittratha
Sukti Japa and Kartas pradakshina; namaskara with Samasta sampat sama;
Aachamana;Praanaayama; and individual announcements of
Swaagatam to both the Brahmanas,one representing the Three Generations of
Pitruganaas on one hand and the representative(s) of Devaas on the other.
Padya: Either in the court yard or the back yard of the house or near the
Shraddha Desha dwaara, there should be two planks- one as a square in the
northern direction as a Deva Mandala and another in vartulaakaara or in a
circular shape the Southern direction as Pitru Mandala to enable the Padya to
the feet of the Brahmanas designated for Deva and Pitru Devatas. To the DevaBrahmana the Karta would sanctify with Gomaya the plank
and to the Pitru Place in the opposite direction with Apasavya.Facing the
Brahmanas the Karta would worship the Brahmana Padaas with darbha-Yava or
sorghum or millets / tila or sesame -gandha-pushpa-ghrita by turns in the

appropritae Sayva-Apasavya positions in the respective directions and stations.

The Sankalpas would vary: To Devas as Amuka sanjnika Vishwa Deva Idamvah
paadyam swaahaa namah followed by washing with Shuddha Jala the upper
part of the feet of the Brahmana stating shannodevi ; and to Pitru Devas as
Amuka naama rupa gotra Pitru Pitamaha Prapitaamah indavah paadyam
swadhaanamah followed by washing the feet with Tila Gandhodaka stating
Shanno devi again. While washing the Deva-Paada the Kartha would utter
vah and to Piru Paada the shabda Idamtey/The Pavitra should be set aside from
the Kartas right hand while washing the feet of the Brahmanas. After the
Paadya the Karta too should wash his feet too and without mixing that water,
perform Aachamana twice and conduct the Brahmanas to their respective seats
saying Bhurbhuvasswaha samaadhwam/ The Daiva Vipra should face East
the Karta and the Pitru Vipra be Uttaraabhimukha always. The same procedure
is followed for Matru Shraddha also.
Aasana: The Shraddha Bhoktas are seated on the Asasanas with PoorvaDakshina Samaaptis or ending with East and South directions. DevarthaAasana should have two darbhas with Poorvaagra and Pitrarthya-Aasana
should have a single Darbha.There has to be a Ghrita / Taila Deepa on the rightleft sides of the Deva-Pitru Vipras. Beside the Deva Sthaana there should be a
Vishnu Sthaana with an anticipation of the arrival of a Guest in Vishnu Swarupa.
That Sthaana should be worshipped in Savya position chanting
PavitrovaVaishnavyanamah,Kashyapainamah, Kshamaayai namah; Medini loka
Maataatwam the last prayer being to Bhu Devi; and to Gadadhara at Gaya
Shraaddha Kshetra with: Tadvishnoh Paramam pradam tadvipraaso/
Praacheenaa veeti. Later on the Karta chants Gayatri Mantra in Savya, does
Praanayama, Tithi Keertana, and Sankalpa in Apasavya as follows:
Pitruna mupakraantamamuka Shraaddham karishye and recite
Pitrubhyascha, Aamuktaanaancha Moortaanaam, Chaturbhischa yasya
smritwaa/ thrice over.In Apasavya there would be tila prokshana
with Apahataa and Akshata Prokshana with Uddeerata
include Paavani Mantra Pathana, Paaka dravya prokshana with the
Mantras Tadvishno / Ya ddeavaa; Vaishwa Devaarchana, Devarchanaa, and
Pitryarchana. This would be followed by the Asana Grahana of the Vipras: first to
the DevaVipra accepting two Darbhas from the Karta with

Vishweshaam Devaanaam Bhurbhuvasswa-rida maasanam/

Pitru Brahmana with the Mantra: Aasaneyshwaasanam dadyaannatu
paanoukadaachana, Pitrukarmani vaamecha Daivey dadyaattu Dakshiney/
the Vipra accepts sayingswaasanam/
Arghya Kalpana: There should be only two Arghya Paatraas in view of
Pitreyai chakaikamva/ These Deva Paatras which were kept upside down are
straightened by the Karta who places two Darbha-Pavitras, fills up with
Shuddhodaka reciting Shanno Devi and ya vosi and with Gandha Pushpas.
Some offer Gandha-Pushpaas with Gandha dwaaraam, Ouoshadhih prati
medadhwam/Then Vipras reply would be Devaarghya paatrey sampanney, su
sampanney/ The Karta touches the right leg of the Deva Vipra with his left hand
and sprinkle Yavaas all over his body from knee-shoulders-head stating:
Vishwaan Devaan bhavatsaavaaha ishye and after receiving the reply
viz. Aavaahanaaya, the he continues the sprinkling stating
Aagata/ He further prays to Bhumi with the Ruk Vishwa Devaashrunnuta
sprinkles on the Bhumi. Hiranya keshiyas and others perform Deva
Pitraavaahana after Arghya pradaana as above and while doing Agnoukarana to
the Dakshina of Agni stating Yedey Vaasah and Ayata
Pitarah/ (HoweverKaatiyaas perform Deva Pitraavaahana even before Arghya
Kalpana).Thus having done the Arghya Prapatti and stating
karta hands over Arghya Pavitra to the Brahmanas stating
vo Arghyam/ Then in the Arghya Patraas are filled up with the Arghya and
milk,curd, ghee, tilas, Akshatas, Mustard, Darbhagras and Pushpas, ready for
Arghya Saadhana.
Dhupa Deepa Vastra Yagnopaveetaas: To the Vipras, the Karta offers DhupaGuggula and Chanadana, possibly with Agaru mixed with ghee, honey and
Karpura saying Ayam vo dhupa/ Deepa has to be with ghee or tila oil offering
with the statements Idam vo Jyotih or Ayamvo Deepa Prakaashah/
has to be made of silk or cotton.Yagnopaveetam daatavyam Vastraabhaavey
vijaanata,Nishkrayovaa yathaa shakti Vastraalaabhey pradeeyatey/Pitrun
sakkrutya vaa so bhirdadyaaryagnopaveetakam, Yagnopaveeta daanena vinaa
shraaddham tu nishphalam/( In case Vastra is not available, Yagnopaveeta must
be surely provided or atleast its equivalent monetary value; in Pitraarchana,

Yagnopaveeta also must be provided.

Arghya Saadhana: To the Southern side of the Pitru Vipra, three Pitru Arghya
Paatras are kept in a row and the Arghya as filled up with three darbhas are
handed over to the the Vipra with the Shanno devi Mantra with Karta being
Dakshinaamukha. The Aavahana of the Pitru-Pitamaha-Prapitamahas
made: Amuka mamuka naama-gotra-Rupa mavayaahayaami;
the Arghyas are given with the Mantras: Pitaridantey Arghyam,
Pitaamahaadantey Arghyam, Prapitaamahaadantey :
Divyaa/ The seshajala or the left out water is utilised for the Kartas Mukhanjana
or face-wash especially the eyes for Ayush Vriddhi. The Pitru Sthaana is cleaned
up with Bhasma and Shuddhodaka and Gandhaadi Upachaaraas or Services are
made saying Amuka Sharman yadha naama gotra ayantey gandhah
tasks involved in the Argha Pradaana are to be made in Praacheenaaviti position
and all the services like Gandha Deepas be accompanied with
Swadhaanamahexcepting Arghya Saadhana.
Agnoukarana : Ashvalaayanas prefer Agnoukarana in Shraddhaas in
Gruhyaagni. Apastambaadis and Shroutaagnis prefer Dakshinagni. Those who
have no Nityagni would create Lokagni and after homa, do Agni Tyaaga. Rig
Vedis perform Agnoukaranaa in the Gruhyagni, cook Pakvaanna charu, make
two halves of it, spread portions of the Uttara Bhaga of the Charu around the
Homagni in Apasavya reciting Somaaya Pitrumatey Swadhaanamah, Somaaya
Pitrumata idam na mama/ and similarly from the Dakshina Bhaga perform
Swaahanta-Aahutis in Savya stating Agnaye Kavyavaahanaaya sdwaahaa,
Somaaya Pitrumatey swaahaa namah/ Kaatiyaas use Gruhaagni and after
Paristarana, perform three Ahutis of Samidhas with ghee stating in
Savya: Agnaye Kavyavaahanaaya swaaha; and two darbha wooden pieces
stating: Somaaya Pitrumatey swaahaa/ In the case of Apastambaas, at the
Ajyabhaaganta have a dialogue: Uddhreeyataam Agnoukriyataam/
reply: Kaamaa -muddhreeyataam Kaamamagnou kriyataam/
Hiranyaakeshiyas, the Prashna or the query would be :
karishyaami/ In reply, there would be the recital of Yanmey maataa etc.
saptaahutis and six Aajyaahutis totalling thirteen Ahutis. At the Aajya
bhaagaanta, the Hiranyakeshis perform ten Aajyaahutis and sixteen Annahutis

while reciting Somaaya Pitrumatey.

Paani Homa. The procedure is the same for both Ashvalaayanas as also
Kaakatiyas viz. by way of Prashnottaraas or Question-Replies:
paanaavagnou karanam karishye// Kriyataam/ But Ashwalaayana Sutries do not
like the dialogue method. The procedure however is that the karta touches the
Prityartha Vipra, does jalaprokshana and makes two Aahutis reciting the earlier
said Somaaya Mantra in savya, but before that in Apasaya picks up darbha by
left hand, performs Upastarana of Anna by his right hand, does Abhikarana with
ghee by the left hand. On homaanta, the Karta would do Parisamuhna and
Paryakshana. Vipras would retain the remaining homaanna in the in the context
of Paani Homa would deposit in their respective paatras with
the Amaanupakva Mantra. While retaining the Agnoukarana sesha along with the
Pinda Patra, then the service of Sarvaanna be taken up but the Agnoukarana
sesha should not be mixed up with Deva Patras. But Kakatiyas think otherwise
and mix up the homa sesha mix up with all the Patras on the plea :
Paanouhutam yaccha yacchaasyatpariveshitam, Yekeekrutyaiva Bhoktavyam
prudhabhaksho na vidyatey/ ( The Anna Sesha of the Paani Homa or that which
is offered to Agni as well as what is to be served has to be taken together and
not otherwise!)
Anna Pariveshana and Bhokta- Bhojana Vidhaana: After ghritaabhikarana, the
havishanna could be served to Brahmanas either by Kartha, his wife or any body
but with utmost Shuchi. Naapavitrena naikena hastena vinaa kusham,
Naayaseynaapi paatrena shaddeshu pariveshayet/ ( The service should be done
with cleanliness, without darbhas, not with one hand, and not in iron vessels).
Anna, Ghee and other items should be served with laddles, but water and
Pakvaana with hands. Salt must be served with spoon and never ever by hand.
All uncooked or fried padaardhas could be served by hand.Ghee vessels should
not touch Bhojana Paatras. Service of items to all a line should be uniform
although whatever extras are required by a person could be served again.Tilaas,
hing, pepper, sonthi etc. should not be served in raw form but as bye products.
Whatever items are cooked for the Pindas must be served to Brahmanas. Then
being in Upaveeta position the Karta should spray Kushas and Yavas around the
Deva Patra with right hand and Tilas around the Pitru Patra with left hand, recite

Gayatri Mantra, do prokshana on the Anna, parishechana without Mantra, touch

the Deva Patra with the right hand and Pitru Patra with the left hand in
Swastikaakara reciting the following Mantra: Prithiveetey Patram
dyorapidhyaanam Brhamanastwaa Mukhemritam juhomi Brahmanaanaam vaa
Vidyaavataam Praanaapaanahorju homyaksita masivbaamaishaam ksheshthaa
Amutraamushmin lokey/ This Mantra is prescribed by Apastamba
Katyaayanaadis as a rule. Later after Abhimantrana, the Karta holds the Deva
Pitras right thumb with his inverted hand and without touching the nails makes
him perform a Pradakhshina of the Anna with the Mantras :
Vishnuh, Vishno havyam rakshaswa; similarly the Karta would enable the Piru
Brahmana to perform Apradakshina of the Anna by the formers left hand with
the Mantra: Apahataa/ Then the Mantra: Aamukey Vishvey Devaa Devaa
Idamannam havyamayam Brahmana Aahavaneeyardhye iyam bhurgayaa ayam
bhoktaa Gadaadhara idamannam souvarna paatram Akshayya vatacchaayeyam
Amuka Devebhyah idamannam sopaskaram amrutarupam parivishtam
pariveshyamaanam chaa truptey swahh havyam namo na mama; om
tatsat/ Then leave Yavayukta jala with the right hand on the leftside of the Deva
Patra saying Ye Devaasa/ Then in the case of Pitru Brahmana, touch the Pitru
Paatra and repeat the action stating: Pitru Pitamahodayo yatha naama gotraa
Devataa; idamannam kavyam ---Idam Raajatampaatramakshayya
vatacchaayeyamAsmatpitra Pitaamaha Prapitaamahebhyah Amuka Naama
Gotra Rupebhyah idamannam sopaskaramamruta rupam parivishtam
pariveshyamaanam chaa tripteh swadhaa kavyam namo namama Om
tatsat/ Then the Kusha tila yukta Pitru Tirthais dropped on Bhumi from the left
hand into the right hand. In the Daiva Sthala, the mantra is
idamannam;and Upasthaana with: Ye Devaasa/ In Pitru Sthala with Apasavya
Tilodakas are left down with the Mantra: Devataabhyah Pitrubhyascha,
Saptavya, Amurtaanam, Brahma arpanam, Havirdaataa, Chaturbhischa, Om
Tatsat Brahmaarpanamastu, Yeshaamiddhistam teshaam -akshayya
preetirastu/ In Savya position: it is said: Eko VishnuhAnn heenam kriyaa
heenam Mantra heenam cha yadbhavet,Tatsarva macchidram jaayataam/
--Jaayataam Sarvamacchidram/---Anena Pitru Yagmena Pitrurupee
Janaardana,Vaasudevah preeyataam/ and Tila kusha Jalaas are left down.
Vipras are forbidden to touch the Anna till that Sankalpa. The Karta would make
Pitru-Poorvaka salutations saying Ishana Vishnu,Gayaayi namah,

Gadaadharaayanamah,Pundarikaakshaaya namah/ give hasta jala to the Vipras

and make final prokshana thrice with Gayatri. At Pitru Sthaana he would then
offer Aouposhanaartha Jala and utter the three Ruks of
ending Madhu Madhu MadhuOm tatsat yathaa sukhamjushadhwam
without performing Bali daana would then make Aouposhana and the Karta
would recite: Shraddaayaam praaneni vishtomrutam juhomi, Shivomaavishaa
pradaahaaya praanaaya swaahaa/ while the Vipras make Pancha PraanaAahutis with Brahmanima Aatmaamritatwaaya/and finally the sixth Aahuti. Then
the Karta requests the Brahmanas to eat peacefully without hurry discarding
whatever is not of liking but consuming curd, ghrita and payasa
performing Aouposhana, if the Vipras indulge in loose talk, the Pitru Devas would
be disappointed; like wise without doing the Auoposhana the Vipras are
forbidden to commence eating. Vipras are also forbidden to touch the Bhojana
with left hand nor the feet; they are also barred from asking for more services of
any item without being asked for by the Karta or his representatives. Karta on his
part should be alert to ascertain as to what ever is even remotely liked for by the
Vipras and put them at ease; incidentally, salt must be preserved and the Vipras
should never have to ask fot it, lest the Pitras might go away in disgust. While the
Brahmanas are thus eating in peace and ease, there should be the Shravana of
Purusha Sukta, Rakshoghna Mantras like Krunushwa paajo
rakshohanam; Indresha Soma Sukltas which are of Pitru Linga orientation;
Paavamaani Sukta, Vishnu-Brahma-Rudra-Arka Stotras and so on.
Also Veenaam Vamshadhwanimchaapi Viprebhya-ssannivedayet, Mandala
Brahmanam Paathyam Naachiketa trayam tathaa/ Trimadhu Trisuparnam cha
paavamaana yajumshicha, Aashussishaana Suktam cha Agnaye Kavya
vaahanam/ (Besides mild Veena vaadaanaadi music or hand fan dhwani, there
should be the Shravana of Mandala Brahmana, Trinaachiketa-Tri Madhu-Tri
Suvarna-Pavamaana Sukta, Aashussishaana Sukta, Agnaye Kavya vaahana
Shukta to delight the Brahmanas in the course of their Bhojana.The Bhoktas
should also follow proper seating regulations of not exposing arm pits, resting
arms on the knees or thighs, eating with four fingers without the thumb, making
sounds of the mouth, drinking half of water in the patra and drinking again and
again, biting halves and eating the rest in turns, etc as such deficiencies would
land them in Adhogati or downward trend of life. A vipra in the Panktior the
eating line should not touch another as that would call for Dasha Gayatri soon

after the Bhojana; if any padartha from one Bhojana Patra to another falls then
the affected Brahmana should discard the item and after Bhojana take bath and
perform two hundred Gayatris. If any other improprieties occur, the Bhokta
should be replaced! After theVipra bhojana, the Karta should politely ask the
Bhoktas in Praacheenaaveeti: Triptaasthah! Then the Vipras reply should
normally be:Triptaasmaha/ The Karta would ask the Bhoktas:
Sampannam? The Bhoktas reply would be: Susampannam/
query: Anna seshaih kim kaaryam! The Bhoktas reply would be as
follows : Ishtaissaha bhoktavyam/ Then the Bhoktas would
Uttaraaposhana stating Amritaasi dhaanamasi/
Pinda Daana and Pinda Nisheddhas: Pinda Daana is stated as the sixth step viz.
Archanaantara,
Agnou Karana, Bhojanottara, Vikirottara, Swadhaa
Vachanottara, and Vipra Visarjanottara. To Apastamba Hiranya Keshiyas,
Pinda Daana is after Vipra Visarjana while Ashwalaayanaas consider it as before
Bhoktaachamaniya or later and so do Kakatiyas too. To the North of the DwijaUcchishtha Sthaana and nearby the Paani-Homagni, the Pinda Daana Sthala is
allotted with a hand-long of straight line with Darbhas spread out with tilodakas
with the Mantra of Shumdhantaam Pitarah Pitamaha Prapitamaha
round Pindas, representing three generations of father-grand father and Great
rand Father, as prepared by the Kartas wife, or brother or a close relative could
be placed in the distinct squares one by one as lifted by Angushthangula
Madhyama or between the thumb and the forefinger; these Pindas that are
offered to the Pitras are made of the Agnoukarana seshaanvita Sarvaana with
Ghrita, Madhu, Tilas. The Pindas are offered to the Pitru Devas with Mantras
like Yetattesmat pitarathyaa naama gotra rupaye cha twaamanu/ Pitrey Amuka
naama gotra rupaayaayam pindaswadhaa namasteybhyas cha Gayaayaam Shri
Rudra Paadey dattamastu/ Then for the satisfaction of the Karta, the Pindas are
then made to contact the darbhas again and he performs Anumantrana from the
left to North stating Atra Pitaromaadayadhyam Yadhaa bhaaga
maavrushaayadhwam, does Praanaayamaas possible and would do
Abhimantrana reciting Shundha -taam etc Mantr leaving water all around
Pindas are worshipped with Gandha- Dhupa-Deepa-Sarva Prakaara Naidedya
Taamboola-Puja. Yat kinchitpachyatey Bhakshyam Bhojyamannama garhitakam,
Anivedyana bhoktavyam Pinda muley kathamchana/(None should eat without

performing Naivedya of all the Bhakshya Bhojyas to the Pindatraya.) Further to

this, Pinda Stuti be done with Namovaha PitarahParetana
AgneytamadyaashwaYadantariksha and such other Mantras. Then as per
Apastambaas, the middle Pinda is lifted stating: Apaamtvousha
dheenaamrasam praashayaami Bhuta kritam garbham dhatswa/ ;
Pinda is to be given to the Kartas wife for Santaana Prapti. Alternatively, these
Pindas are given to Go-Brahmana-Agni-Jalas. Vikiraanna is to be segregated
be given away to crows with the fond hope of fulfilling the unfulfilled desires of
the near and dear Pitru Devatas. Pinda Nisheddhaas:
Daana, Mrittikaa Snaana, Nitya Tarpana and Shraddhaanga Tarpanas are not to
be done with Tilas, for a year after the performance of Vivaha, six months after
Upanayana, three months after Choodaa Karmas, and one month after Garbha
daana samskaaraas and Vriddhi Shaaddhas. But Pinda Daana has to be
performed at Mahalayas, Gaya Shraddha, Maatru-Pitru Nityabdikaas,
Sapndikaranas, and Shodasha maasa paryanta Preta krityas. In respect of
Jeeva Pitrukarta and Garbhinisraava, Pinda Pradaana is not
approved. Anukalpa Shraaddhas: In case adequate number of Brahmanas are
not available , then in the Deva Sthaana the services of one Vipra be
utilised: Aneka Vipraalaabhey Deva sthaaney Shaalagraamaadikam
sthaapayitvaika Viprey Pitraaditrayam Maataa mahaadisahita Devataa
-shtakam chaavaahana Sarvam Shraaddham kaaryamityuktam/ Sarvathaa
Vipraalaabhye Darbha Vatu shraaddhamityaadyapyutam/
Brahmanas, one could keep one Vipra at the Deva sthaana and perform
Avahana to the Pitra traya and consider Darbha as the Vatu and accomoplish the
Sarva Shraddha).
Hiranyaadi Shraddha-Anukalpaas: If for any reason, the Pratyaabdi Shraddha is
not possible to be performed, then Hiranya Shraddha be made. The Karta would
make the Sankalpa: Amuka Shraaddha maamena Havisha hiranyena vaa
sakalpavidhaana karishye/ In this case, the prokshana is made to hiranya or gold
instead of Anna. In the Sankalpa, the seven Karyas of Avahana, Arghya, Agnou
-karana, Pibnda Daana,Vikira, Akshayya, Swadhaa vaachana and Prashnaas
are absent, but Suvarna would be present as much as of the value of Shraddha
or its multiples according to the considerations of the Karta.

Seshaanukalpas:Alternatives to Shraaddha include Pakvaanna Homa with Pitru

Sukta etc.; sincere Upavaasa; offering Jala Purna Ghatas to Brahmanas,
to cows, Pitru Tarpana with Tilodakas, Swalpa Daana of Dhanya-Tila-Dakshinas,
Pathana or Shravana of Sankalpaadi-Sarva Shraddha prayogas, or as a last
resort perform: Namesti Vittam na dhanam nachaanyacchhaadropayogiswa
pitrunnatosmi, Tripyantu Bhaktyaa Pitaro mayaitou bhujaikrutou vartmani
Marutasya/(Pitru Devataas! I am unable to muster money, nor material worthy of
performing Shraaddha. I can only lift up my hands with sincerity and complete
veneration and faith to the Sky.May you accept my inability to perform Pitru
Shraddha and condone my non-performance and may my three generations
Pitru Devatas be contented!
Shraaddha Vighnas: Nimantranottaram Viprasya Sutakey mrutakewaa praaptey
Ashouchanam na/ In case a Brahmana gets the Kartas Samantrika
Nimantrana at a Shraadha, he would at once become immune from any
Ashoucha due to birth or death and this is confirmed in Brahma Purana too.
Further: Karthustu Paaka parikriyottora maashou chaabhaavah, Paaka pari
kriyaa cha samantrakam Paaka prokshana mityaahuh/
Karta has done Paaka Parikriya or cooking the Shraaddha Paaka or Mantra
Purvaka Prokshana of the Paaka then he would not be subject to Ashoucha)
However if bhojana has aleady begun when the Karta receives the news of his
Ashoucha, then has to leave the Bhojana and repeat the Shraddha only after the
Ashuchi is over.But if both Karta and Bhokta were ignorant of the Ashuchi till
Bhojana, then the Prayaschitta would be Panchagavya praashanaor
consumption of Panchagavyas. If they were aware of the Ashuchi but still
continue the Bhojana, then the Prayaschitta would be intensified. In respect of
Maasikas, the Karta when encounters the problem of Ashoucha has the option of
redoing the current Maasika along with the next Maasika:
kumbhamcha yadya dantaritam bhavet, Tattaduttarasaam tantraya
danushtheyam prachakshasey/ Some experts opine that if there is a Vighna of a
Pratyaabdika, then on the same tithi of the next month the Pratyabdika could be
re-done.
Tila Tarpana : When any Shraddha is addressed to Pitrus, Tila Tarpana is part of
the same. In the case of Darsha Shraddha, Tila Tarpana is done before it. In

Ugadi-Manvantara-Samkranti-Vaidhruti-Vyateepaata and such other Shraddhas

too Tila Tarpana is done likewise. In Vaarshika Shraddha, Tila Tarpana
addressed to Pitru traya is preferred on the following day as also on Mahalayas.
But: Vriddhi Shraaddhey sa pindyaancha pretashraaddheshu Maasikey,
Samvatsara vimokecha na kuryaattila tarpanam/ (In the case of Vriddhi
Shraaddha, Sapindi, Preta Shraaddha, Anumasika and Varsha Samaapti, Tila
Tarpana is not to be done). In that case, Tarpana is to be on next morning after
Snaana, Tarpana be done after or even before Sandhya Vandana. Then, after
announcing Sambandha-Naama- Gotras and recite: Swadhhanamat
sarpayaami and offer Tarpanas either by right hand in case of Rigvedis or in the
Anjalis three times by others. This is the Nitya Tarpana Vidhi. As a component of
Brahma Yagna, Tila Tarpana is forbidden on Sundays- Tuesdays and Fridays
and on Pratipada, Shashthi, Saptami, Ekadashi and Trayodashi as also in
Bharani, Kritthika and Magha; in Ratri Sandhyas, in the houses, in Janma
Nakshatras, Shubha Karyas. However,Tila Tarpana is in order at Gaya Shraddha
as in Mahalyaas.
Nandi Shraaddha Prayoga: As already referred to in the previous pages,
Naandi Shraddha Prayoga is performed in various Karyas ranging from Jaata
Karma, Upanayana and so on. In Upanayana, this is done on the previous day
itself while in Swalpa Karyas like Jaata Karma this is done on the same day. The
Sankalpa for this after detailing Desha-Kaalaas states:
Vishwa Devaah Naandi Mukhaah Matru Pitaamahi Papitaamahyo Naandi
Mukhyaha Pitru PitamahaPrapitaamahaa Naandi Mukhaa MaataamahaMaatuh
Naandi Mukhaa Etaanuddishya paarvana vidhaanena sapinda Naandi
shraddham karishye/ At the Arghya kaala, nine paatras are arranged, place two
darbhas in each, recall the previous Mantra stating Usham tastwaa,
the Paatras, perform Aavahana by turns with the Mantra:
Devaah preeyantaam/--Naandi mukhaa Maatara Idam vorghya,
twice, address the Devas withswaahaa hravyam na mama,
the Deva Sthaana and keep two each Pindas totalling eighteen
way of Pinda daana with the Mantra : Naandi mukhaabhyo Maatrubhya swaha,
Nandi Mukabhyah Pitaamahi Swaahaa/ This would be followed by Anumantras
also. Thus Sarva Pitru Karmaas are required to be performed in Savyopaneeta
position only as a Deva Dharma itself.This conludes the Shraaddha Prakarana.

Ashoucha Nirnaya: Garbha Naasha and Janana: Within four months of

Garbha Naasha or abortion is called Sraava, within six months it is called
Garbha Paata and thereafter the Prashuti; the Ashoucha is determined
accordingly. If the Sraava is within three months, the mother, father and the
progeny have Asprushyata/ Untouchability or Ashuchi for three days; for four
months then four days and so on, as Shuddhi is accorded after Snaana. From
seven months onward, the Janana -ashoucha or birth
be for ten days to Vipras, twelve days of Kshatriyas, fifteen days for Vaishyas
and one month for others. To the mother of the new born, there should be
Karmaadhi- kaara or the eligibility to perform Karyas only after forthy days in
respect of Vipra Strees. The father of the child or the sapindas could however
move about freely after Sachela Snaana but would be eligible for performing
Danaas, Pujas etc on the fifth, sixth and tenth days. If a child is born in the
Strees Pitru Griha, then her parents, brothers, her uncle have to observe
Janana-Ashoucha for a day but if the delivery is in her father in laws house then
the strees parents have no Ashoucha but her husbands parents and brothers in
law would attract the Ashoucha for a day.If a child is still born, then there would
be no Janana /Mrita- Ashoucha, but if dead before the childs navel-cut then
three days and after the cut then would be ten days of Janana Ashoucha but no
Mritaashoucha; the mother of the deal child too need not observe
Mritaashoucha. Mritaaashoucha Nirnaya: Those who have this Ashoucha, they
should neither be touched nor possess Karmaadhikaara. The childs death
during the the first ten days and Namakarana, then the parents only need to
observe three days of Asuchi for three nights provided the child is a boy but
otherwise for one day in the case of a girl child. In both the cases of a boy or a
girl, the dead child be buried upto Nama Karana. There after upto chooda karma
or three years, the dead child has to be either buried or burnt. If a boy is dead
before naama karana and the sprouting of teeth then the Sapindas should
observe one days Mritaashoucha but the parents must observe for three nights.
In the case of a girl, the Mritaashoucha would be for one day. As the Nama
karana is to be performed on the twelfth day and Dantotpatti by three months,
the death of a child upto the sixth month attracts Mritaashoucha for one day.
From the seventh month to three years, the parents should observe three nights
of Ashuchi while Sapindas for one night in respect of a male child; but for a girl

child the rule is the same as in the case of parents but to Sapindaas the Shuddhi
is snaana. From three years up to Upanayana in the case of a Putra or upto
Vivaha in the case of a Putri, the Mritaashoucha would be for Tri Dinas. After
Chooda Karma or upto the completion of three years, Pinda Daana on Bhumi is
required. Death before Dantotpatthi then there should be Dugdha Daana to
Samvayaska Sishus. Death upto three years or Choulaanta Samskaara, the
daana prescribed is Payasa daana and upto Upanayana Bhojana Daana. In the
case of the death of females and Brahmanetaraas from three to sixteen years,
the Mritaashoucha is for one day to Tripurusha Sapindaas but to the parents
three days. If a girl is dead after Vivaha Vaagdaana but before Vivaha, then the
Mritaashoucha it would be for three days to Pitru-Bhartru Sapindaas. As regards
Atikranataashoucha, or Deshantara-Kaalaantara Maranas or deaths at outside
places and timings such as of Anupaneeta boy whose Gayatri Upadesha has not
been done or a Kanya whose Vivaha has not been performed of ones own
parents, there would be Dasaahaashoucha or Ashuchi for ten days followed by
immediate snaana. Upanayanaantahara marana attracts Dashaaha for
Sapindaas. In case a married daughter dies in the Parents house, then the
parents and her brothers should observe Triratraas of Ashoucha. To the married
daughter the death of a parent attracts Ashuchi for Three Nights if known within
ten days or later Pakshini ie. a day and half. Deaths of Upaveeta
Bhraata/brother or Vivahita Bhagini or sister attact Triraatra Ashoucha. Deaths of
married sisters require snaanaas. Vivahita Kanyas require snaana at the deaths
of paternal grand father or paternal uncle.If mothers brother dies or sisters son/
daughter dies, then Pakshini is observed. If maternal grand father dies, the
Douhitras should observe Ashoucha for three nights.But maternal grand mothers
death be observed by the douhitras by Pakshini. But anupaneeya douhitras
should observe pakshini only. Son in law at the death of his parents in law should
obeserve three nights if the death has taken place before him otherwise one
night only. Son in laws death to parents- in- law warrants one night and snana.
But his death in their own house should be observed by the parents in law with
Tri Raatras. Death of Syalaka or wifes brother attracts onbe days Ashoucha
but if his is Anupaneeta then only snaana. Snaana at the death of Syalaka Putra.
Loss of wifes sister too gives one days Ashuchi. Death of mothers sister
involves pakshini. Loss of paternal aunt calls for pakshini for the children-both
sons and daughters-of father. Paternal aunt would however get Shuddhi by

snaana by the progeny of her brother.If either paternal aunt or mothers sister
dies in Swagriha then the progeny should observe three days of Ashoucha.
Among the Bandhu Traya ie. Atma Bandhu Traya, Matru Bandhu Traya, Pitru
Bandhu Traya totalling nine the minimum Ashoucha is Pakshini in respect of
Upaneeta and one day for Anupaneeta.The Atma Bandhus are the sons of
Paternal aunt, mothers younger sisters sons, and the sons of maternal uncle;
Pitru Bandhus are fathers aunt, fathers mothers yunger sister, and fathers
maternal uncleand mothers paternal aunt, grand mothers younger sister and
mothers maternal uncle and their sons. In the case of Dutta Putras death, the
Janakapalaka parents should observe Tri-Ratraas and vice versa, but the Palaka
Matru-Pitas should dashaaha. Achaaryas death demands Tri Ratras but if out
of town only pakshini; Acharya is defined as he who conducted Upanayana and
Vedadhyayana; it is he who teaches the nirvahanaor the conduct of Smarta
Karmas.Acharyas Patni-Putra mrithyu,also demands one days Ashuchi. In
reverse too, the death of a Sishya calls for Tri Ratras and so on.Sahadhyaayis
death requires pakshini. A Sanyasis death requires snaanantara Shuddhi. Death
of a household cow requires Grihaasoucha till the body is cleared followed by
Griha Suddhi. A house hold dog of a Vipra entails ten days of Ashoucha. Jaati
Bhrashta mrityu demands two months of Ashuchi to the house.Shastra ghata
Mrityuin battles involves only Snana without Antya Kriyas excepting on
Dashaaha Karma. [As an Over-view, Ashoucha for Three Days
observed for the deaths of Mothers father-mother-sisters-brothers; daughter or
her sons; Fathers sisters, parents in law, own sisters, sisters husband /
son; Pakshini for daughter-in-law, daughters in laws of maternal uncles/ sisters/
their progeny; daughters of fathers sisters; daughters of sons/ sisters/ brothers;
daughters of paternal uncle, daughters of daughter and daughters of maternal
uncle. Married women have to observe Pakshini in the deaths of mothers
or mother, maternal uncle / wife/ son / daughter, mothers sister or son or
daughter; fathers brother/ son/ daughter; own sister / son / daughter; own
brother/ son / daughter; daughters daughter; fathers father; fathers mother;
uncles wife, brothers wife, sisters daughter in law etc. In all these cases, the
principle of reciprocity be observed].
Krantaashoucha or Lapsed Ashoucha: Krantaashoucha denotes the death
person in a distant Land and the Impuriy ascribed to it. There is no

Jananashoucha in this case and a father would get Shuddhi on the news of a
birh. But there are regulations governing deaths of Krantaashoucha. The deaths
of parents to a distant son involves Purnaaha or fullfledged twelve days followed
by Antya Kriyas. So is the case of wife and husband. A married daughter needs
to observe Pitru Marana for three days during the Dashaaha on learning of the
news, but beyond that period, pakshini is to be observed . In the case of
paternal uncle, news after ten days upto three months then observance of
Ashoucha for three days; upto six months then Pakshini; upto a year one day
and after a year then only a bath for Shuddhi . To a mothers brother or maternal
uncle as in the case of Anya Gotreeyas, the Ashouchi is for a pakshini. To
Samanodakaas, news of death before ten days would involve three nights of
Ashoucha, but upto one year threafter it would be one day and beyond one year
only snaana for Shuddhi. In fact much depends of the time of receiving the news
of deaths in the case of Deshantara and Kaalaantara conditions and decisions
taken as per the normal code detailed above. Pancha Bheda-Ashoucha:
Panchaghaa: Kartrutah, Karmatah, Dravyatah, Mritadoshatah, Vighaanatah /
( The five kinds of Ashouchas are on account of Kartru Bheda, Karma Bheda,
Dravya Bheda, and Vidhana Bheda. Kartru Bhedaashouchaas are related to
Sanyasis and Brahmacharis; Sanyasis are immune from Ashoucha in reference
to the births and deaths of anybody excepting however only the Parents. As
regards Brahmachaaris they have to observe Ashoucha respect of the deaths of
Parents as also of sapindas, as they not only participate in treating the dead
bodies of the Parents but in the Antya Kriyas also. Now in the case of Karma
Bheda, Kings who are involved in various administrative tasks like punishments
to wrong doers including even deaths have no Ashoucha; those performing
Shanti Karyas to offset fears from Kings or from illnesses
a Vaidya who examines the body parts of a patient to check diseases has no
Ashoucha; those Brahmanas who perform Naandi Shraddha for tasks like
Devata Pratishtha, Upanayana or Vivaha have no Ashuchi; and Grahana nimitta
or Sankrantaadi Shraddha Karmas including Daanas do not attract Ashoucha.
Dravya Bheda due to Kraya Vikraya like buying a host of material ranging from
flowers and fruits, food materials, clothes etc.from a person with Ashoucha would
not invite Asouchya. Instances of Vidhana Bhedas are plenty as they could be
Sparsha Dosha, Mrita Dosha and so on. In respect of the last two doshas which
are the worst, several prayaschittthas are prescribed to atone the Asuchis from

Para Stree gamana, Maha Paataka Karana, Shava Sparshana,

Karana etc. and such prayaschittas include Chandrayana Vratas, Krucchra
Vratas, Go-Bhu-Dravya-Vastu Danaas etc.
Antya Karma Prakarana: Narayana Bali: Before initiating a gist of Antya
Karmas, Dharma Sindhu describes Narayana Bali which is stated to follow
forced and cruel deaths like in water, fire, falls from heights, suicides , attacks by
wild animals or by snake bites. To offset the evil effects of such unnatural deaths,
Prayaschittha Daanaas and Narayana Balis are performed with the
Sankalpa: Amuka Gotraamuka Sharmanomuka durmarana doshanaa
shaardhamourdhvadaihika sampradantwa yogataa sidhyartham cha Naraayana
Balim Karishye/ After installing two Kalashas and the Pratimas of Vishnu and
Vaivaswata, performing Aavahana by Purusha Sukta, Yamaaya Soma Mantra
and Puja with Shodashopacharas, invoking the Preta
Dakshinaagra Darbhas with the Mantra Sumdhamtaam Vishu Rupyamuka
Pretah and offering water at ten sthaanas, placing ten Anna Pindas soaked with
Madhu- Ghrita-Tilas and offering them with the Mantra:
Sharman Preta Vishnu Devataayantey pindah in prachhenaaveeti position of
Yagnopaveeta. Then the Vipra or the Karta would give Tilaanjali to the Preta
Swarupa darbha stating: Amuka gotraayamuka Sharmaney Vishnu rupiney
Pretaayaayam Tilatoyaanjali/ Then Brahmanas would have to assure :
Narayana bali karmana Bhagavan Vishnuramukam pretam
Shuddhamapaapamarham karotu/ In the case of Sarpa Marana
observe Upavasa on each Shukla Panchamis for twelve months, prepare fivehood Sarpas with rice or wheat flour named Ananta Vasuki, Shankha, Padma,
Kambala, Ashwatara, Dhritaraashtra, Shankhapaala, Kaaliya, Takshaka and
Kapila; worship them with the Mantra: Namo astu Sarpebhyaha
Aajyaahutis in Agni, give Paayasa as Naivedya, provide Brahmana bhojana, give
a Suvarna Naaga and a Pratyaksha Dhenu as Daana and finally perform
Narayana Bali; this is the Sarpahata Prayaschitta Vrata.
Dahana: In the case of death at a far off place and only the Asthikaas were
made available, the Asthikas are to be first washed with Pancha Gavya; if even
Asthikas are not available a Preta or dead body needs to be improvised by
spreading three hundred sixty darbhas over a Krishnaajinaor the skin of a deer
by arranging from the Southern direction with forty darbhas at the Shira

Sthaana, ten at Kantha Sthaana, fifty eacha at Baahu Sthaana, ten each as
fingers, twenty at the Hridaya, thirty at the belly, four at Sishna, four at the
Andaas, fifty each as thighs, hundred asknees down to feet, and thirty as the
fingers of the feet. Then by washing with Panchagavyaas and Panchaamritas,
the body is to be seemingly revived with Prana Pratishtha with the
Mantra: Punarno Asu, Asuneetey or with the Suktaas
Aksheebhya, touch the body, perform Snaana, apply chandana, cover with
Vastra, provide Yagnopaveeta, touch with Idamchaana
and formally execute Daahaadika. The Karta should then observe DashaahnaAshoucha. In the event of Ateeta- Pratyaksha Preta Samskaara:
need of ascertaining the suitable day but during the Asoucha days a day be
selected for the Samskaara after the tenth day, failing which at the Annual or
there after preferably in the Uttaraayana, excepting Krishna Paksha-Nandaa
Tithis of Pratipada,Shashthi and Ekadashis; Trayodashi and Chaturdashi-dina
kshayaas and not on Tuesdays. Also specified Nakshatras are to be forbidden.

Pitraadi Mrita kaala Daana Vidhis: The sons have the duty of anticipating the
nearness of death of the old parents and make them perform Moksha dhenu
daanaas or even Dasha Daanaas if possible. Gavaa mangeshu tishtthanti
Go daana Mantra; Sarva Bhutaashrayaa Bhumirvaraahena samuddhrutaa,
Ananta Sasya phala daata tasshgaantim prayacchamey/
Mantra; Maharshey Gotra sambhutah Kaashyapasya tilaasmrutaah,
Tasmaadeshaam pradaanena mama paapam vyapohatu/
Mantra; Hiranya garbha garbhastam/ is the Hiranya daana Mantra;
dhenu shusam bhutam Sarva Kratishu samsthitam, Devaanaamaajyamaahaara

m prayacchamey/ is the Aajya daana mantra; Sharanam Sarva likaanaam

lajjaaya -arakshanam param, Suvesha dhaari vastratwamatasshaantim
prayacchamey/ is the Vastra Daana Mantra; Sarva Devamayam Dhanyam
Sarvotpatti karam mahat, Praaninaam jeevanopaaya matasshaantam
prayacchamey/is the Dhanya Daana Mantra; Tadaarasaanaam
pravarassadaiveykshu rasomatah, Mamtasmaatparaam Lakshmim dadaswa
guda sarvadaa/ is the Guda/ Jaggery daana Mantra;Preetiryatah Pitrunaam cha

Vishnu Shankarayossadaa, Shiva netrorbhavam rupyamata -sshaantam

prayacchamey/ is the Rajata daana Mantra;Yasmaadannarasaa
ssarveynotkrushtaa Lavanam vinaa, Shambhoh Preetikaram nitya
matasshaantim prayacchamey/ is the Lavana Daana Mantra. It is stated clearly
that even without performing Praayaschittas, a dying person recites or even
thinks of Shiva-Vishnu Naamaas would achieve total purging of sins and
Moksha: Yasyaavataara Gunakarma vidambanaani Naamaaniye sugamey
vivashaa grunanti, Teynaika janmasha malam sahasaiva hitvaasam
yaantyapaavrutamrutam tamajam prapadye/ ( Those who are at the edge of
death remember Bhagavans Avataara Guna Karmas and die in that ecstasy
would terminate the sins of all the previous births and take refuge in that
Unknown!) Further a son who enables his parents facing death to perform
Daanas would secure Gaya Shraddha Phala and over hundred Ashwamedha
Yagna Phalaas! Mumurshum Pitaram Putro yadi daanam pradaapayet,
Tadvishitam Gayaa Sraaddhaa dashwamedha shataadapi/
Danaas aforementioned, at the extreme brink of death the following Daanas are
of immense value: Taani Tilapatra Daanam, Runa Dhenu Moksha Dhenu Paapa
Dhenu Vaitarani Dhenutkraanti Dhenu daanaani/ (These Daanas are Tila
Paatraadi Dana, Runa Dhenu, Moksha Dhenu, PaapaDhenu, Vaitarani Dhenu,
and Utkranti Dhenu).The Sankalpas and brief procedure of Daana to Vipras are
as follows: Tila Patra Daana: Sankalpa:-Mama Janma prabhruti maranaanta
krita naanaa vidha pranaashaartham Tila Paatra Daanam karishye/Hasta jala to
Vipra:-Mama Janma Prabhruti maranaanta krita paapapranaashaartha midam
Tila Paatram Sasuvarna dakshinam Amuka Sharmaney tubhyam sampradadey,
Tilaah Punyaaha Pavitraascha Tilaassarva Karaasmrutaah, Shuklavaa yadi vaa
Krishnaa Rushi gotra Samudbhavaah, Yaanikaanicha paapaani Brahma hatyaa
samaanicha, Tila paatra pradaanena mama Paapam vyapohatu namama/
Dhenu Daana Mantra:Ihikaamushmikam yaccha Sapta janmaarjitam runam,
Tatsarvam shuddhi maayaatu Gaamekaadadato mama/
Mantra: Moksham dehi Hrishikesha Moksham dehi Janaardana,Moksham
Dhenu pradaanerna Mukundah preeyataam mama/ Paapa Dhenu
Mantra: Aajanmopaarjitam paapam Mano vaakkaaya -karmabhih, Tatsarvam
naasha maayaatu Go pradaanena Keshava/ Vaitarani
Daana:Sankalpa: Amukasya mama Yama dwaara sthita Vaitaranyaakhya
Nadyuttaranaartham Go daanam karishye/ Vipra Pujaanantara-Hasta jala

Pradaana- Goprokshana Jala-Vipra daana Mantras respectively are:

Aaapassantu Sowmanasya mastu Akshataam chaarishtamchaastu
yacchreyadasu yatpaapam tatpratihatamastu; Dhenukatvam pratikshaswa
yamadwaarey Mahaa Pathey , Uttiteershuraham Devi Vaitarinyai namostutey;
Vishnurupa Dwija sreshtha Bhudeva Dwijapaavana, Tartum Vaitarani -metaam
Krisnangaam pradadaamyaham;Vaitarani sanraatanaarthamimaangaam
Krishna Vastra rakta kulyaadyalankrutaam Yathyaa shakti dakshinaayutaam
tubhyamaham sampradadey/ Yamadwaara pathey ghorey ghoraavaitarani Nadi,
Taantartu Kaamo yacchaami Krishnaam Vaitaranim tu gaam na mama/
Dhenu Daana: Amukasya sukhena praanotkramana pratibandhaka Sakala
paapa kshaya dwaaraa sukhena praanotkramanaaya yathaashaktyalamkritaa
mimaamutkraanti dhenum Rudra Daivatyaamamu Sharmaney tubhyam
sampradadey Gavaamangeshu tishthanti na mama/ This is how the Putra
provides Daanas.
Anthya Kriyaas: After the death, the Son has to secure the Antya
Karmaadhikaara or the eligibility to perform the Last Rites by way of observing
Tri Krucchhaas and all the Kartas should go in for Mundana which is a must in
respect of the death of parents, paternal uncles and elder brothers. However the
main Karta who would be pioneering the Preta Karmaas should not have
Mundana, but some opine that he has the option. The wife of the departed Soul
is required to perform Mundana either on the first ot the tenth day of the
death. Kumbhey Salilamaadaaya Pancha -gavyam tathaivacha,
Sumantrairabhimantraapastena Samsnaapyadaahayet/
Prayaschittas are prescribed in the context of Shava Sparsha: If the dead body
has Mutra-Pureeshas, or if dead on a cot, at a far off place, or in a flight, in a
prison, if touched by a washerman, or in a state of Ashoucha, in an accident, a
battle, in a hospital with illness and on. The body has to face Dakishna Disha on
a Gomaya Bhumi on darbhas, with Chandana Tilakas as Stotras, Bhagavad Gita
and Punya Suktas are read out or recited;Amrutatwa praapyartham Punya Sukta
Stotraadeenaam paatham shravanam vaa karishye/ In case there is Gruhyagni
or Shroutaagni, the prescriptions of death in the day or in the night become
relevant as these are bound by distinct regulations. Ahead of the Preta, the Agni
created at the house as a part of the Pretaadhaana process, should be carried
by some body preferably the Karta as the Sapindas in the order of seniority walk

along / behind the body. The hair and nails of the Preta are to be removed, the
final Snaana be performed and applied with chandana pushpas before burning.
The Preta should be burnt in naked condition without Vastra which should be
given away or left in the Smashaana. Relevant Mantras are recited to
Preta daaha or to quench the thirst of the Preta and at the Daahaanta karma,
the Karta would perform Ghata Sphotaka Karma or the breaking of the Ghata
carried earlier and the Karta would light up the funeral pyre. Following the Mrita
Dehaahuti the close relatives who are of Sagotra-Sapinda description would
make a Pradaksina of the Agni that consumed the body and take Snaanas
reciting the Mantra : Apanasho shucha dagdhaa . Then they would
Tilaajalis to the Paashaana or Shila with the Mantra:
Pretastrupyatu/ The women folk need not recite the Mantra while takling bath.
Udaka daana is optional for father in law, maternal uncle, nephews and even
friends even belonging to the Community. But Brahmacharis are forbidden
excepting in the case of parents, grand fathers or Acharyas. The Udaka daana
has to be done in Eka Vastra and in Apasavya condition. After the Udaka Daana,
the concerned persons should take bath again, drench out water from their
Vastras, eat neem leaves , perform Achamana, touch and view pure water or
Lamp or Gomaya, view the picture of Bhagavan, press the stone at the Dwara
and then enter the house in a line with the youngers in the lead. On that day,
every body is to be on Upavasa in deference of the departed soul. If some body
however is unable to overcome the hunger, then he or she might search
neighbours house and try to secure some Havishaanna and be contented with it.
In fact during the Ashoucha period the Bhojana has to be without salt, sugar, oil,
ghee, milk, and Taamboola. There should be no consumption of Kshaara
Padardhaas; Tila mudgaadritey shoumbyam sasye Godhumako dravou,
Dhanyaakam Deva dhaanyancha shami dhaanyam ta daiva cha/ Swinna
dhaanyam tathaa panyam moolam khaaragana smritah/
dhaanya, sasya with godhuma, dhaniya,yava, shami dhanya, mula etc). Using
mirrors, Stree prasanga, dyuta, laughing, crying, loud talk, high seats, are
forbidden too. Every body should sleep separately on mats without beds
excepting children, aged and patients. Asthi Sanchayana or collection of the
bones of the body be done on the first, second, third, fourth,seventh or ninth day
as per the family custom, but excepting on the Kartas
Sunday, Tuesday and Saturday. Asthika Sanchayana:

time of Palaasha Daaha or at the time of immersion of Asthis in rivers or Seas.

Alternatively, the Asthis be buried deep in forests under trees. The Asthis should
not come into contact by dogs, pigs or low class persons and if so touched then
they should be washed in Pancha Gavya, Saalagrama tirtha or Tulasi
Tirtha. Ashoucha Kaala Vidhis: In the Ashoucha Period, Sagotras should have
bhojana together that too only in the day time in earthen plates or leaves but not
in metal plates. During the Daaha Dinas or in the ten days, the Kartahas to give
away pindas without Mantras. If for any reason during the Daashaaha like illness
or wifes menses period, he might depute Sagotras but to the extent possible, the
Ekaadasha Karmas must preferably done by the Karta himself. In the Pindas, the
main ingredient should be cooked rice mixed with Tilas, permissible vegetables
and fruits. In the Preta Shraaddha, the words of Pitra / or Matra as the case that
may be as also of Swadha must be heard often and then only the Gotra naamas
of the departed soul. During the Gandha-Dhupa-Deepa daanaas, no Mantras be
involved. During the Tryaaha Ashoucha or the first three days, one Pinda be
only given to the Pretaatma on the first day, four on the Second day and five on
the Third day. But there would be Dashaaha-Ashoucha in all and on these days,
and during these days, the Preta Sharira formation would be as follows: the first
pinda provides head, the second pinda gives eyes, nose and ears; the third
pinda gives the neck, hands, shoulders and chest; the fourth the navel, linga and
guhya; the fifth gives knees, ankles and feet; the sixth pinda imparts the
Marmaavayas; the seventh the Naadis / nervous system; the eighth pinda
provides teeth and body hairs; the ninth bestows veerya and the tenth pinda one
grants Purnatwa or the completion of the Preta deha which secures Tripti or
Satisfaction. On all the ten days, the Preta should be provided with Snaana and
Daaha or quench of thirst with the relevant Mantras viz.
Snaahi addessed to Jala-Akashaas and milk with Pretotra piba
an earthen vessel. During all these ten day-nights there should be provision of
Akhanda Jyoti in an earthen plate with lasting supply
pretopakritaye Dasha raatramakhanditam, Kuryaatpradeepakam thailey vaari
paatram cha maartikam/ Bhojyaadbhojana kaaletu bhaktamushtincha nitvapet,
Naama gotrena sambudhya dharitryam Pitru Yagnavat/ Bhulikaatpretalokam tu
gantum Shraaddham samaacharet, Tatpaa -dheyam hi bhavati mritasya
Manujasyacha/( There should be an Akhanda Deepa and a constant Jala
dhaaraa from pinholed pot full of water on all the Dashaaha Dina Raatraas. At

the Bhojana Kaala, a Pinda be provided to the Preta by addressing it by the

Naama Gotraas. It is also considered essential to place at the Mrita Sthaana
some cash to defray the travel expenses as the Pretaatma travels from Bhu loka
to Para Loka!) Antya Dainandina Shraaddha Vidhi : The Karta is required to
execute Nava Shraddhaas on the first, third, fifth, seventh, ninth and eleventh
days.These Nava Shraddhas are prescribed by Rigvedis as also Apastamba
Shutraites. It is stated that within the ten day period Nava Shraddhas be
performed and Nava mishra shraddha be done in the year long
period. Akrutwaatu Navashraaddham Pretatvaa- nnaiva muchyatey, Nava
Shraaddhgam Tri Pakshamcha shaanmaasika Maasikaanicha/ Nakaroti Suto
yastu tasyaadhaha Pitarogataah/ (Pretatwaa would not be liberated if Nava
Shraddhas are not performed by Putras and what would be worse if besides
Nava Shraaddha, the Tripakshika and Shaanmaasikaare not done, then the
Pitraadis would definitely go down to Adhogatior the lower abodes.). Now the
Preta Shraddha VidhiMantra states: Arghya heenam dhupam cha
Gandhamaalya vivarjitam, NavaShraaddha mamantrasyaadavanejana varjitam/
Aashodwigunaa Darbhaa Japaasheeh Swasti Vaachanam, Pitru shabdasswa
sambandhassharma
Shabdastathaivacha/PaatraalambhovagaahaschaUlmukollekanaadikam,Truptipr
ashnaschavikirassesha prashnastathaiva cha/Pradakshinaa Visargascha
Seemaanta gamanam tathaa, Ashtaadasha Padaarthaamscha
Pretasshraaddhey Vivarja- yet/ (In Nava Shraaddhas, the following
forbidden viz. Arghya, Dhupa, Gandha and Maalaas. In Preta Shraaddha the
following are also forbidden viz. Ashirvaada, Dwi Kushas, Japa, Swasti
Vaachana, Pitru Shabda, Swayam Shabda, Sharma Shabda, Paatraalambana,
Dwijaangushtha Nivedana,Ulmukha or burnt wood, Ullukha Lekhana, Tripti
Prashna, Vikira or scattering, Sesha Prashna, Pradakshina, Visarjana and
Seemaanata-Anusarama or polite way of sending off.)
the Shabda of Swadhaanamah should be avoided but by mentally imagining of
the Preta Shabda tilas be just kept in silence. Similarly, Arghya be also simply
provided . While Rigvedis take the name of the Preta and perform Paani homa
with the Mantra: Amushmai Swaahaa, other Shaakheeyas leave one Pinda
thinking in mind but not uttering theNinayana Mantra; the Pinda is merely left
saying Abhiramyataam and do the Visarjana. In other words,
Mantraheena. Now, in Ekoddhishta Shraddha the Paatrais required to be kept

open since placing thePatra upside down is done only in Parvana Shraaddha;
Darbhas be kept in the Paatra. On the tenth day Mundana is required to be done
especially in respect of parents and Acharya. In the case of the death of
husband, mundana is prescribed to the wife on the tenth day. To all the Putras
mundana is done on the first and tenth day but this depends on the tradition. In
case the death occurred in the night then munadana is stated to be due at the
Deha Dahana itself. On the tenth day: Dashamehani Purva Vastra Shuddhim
Griha Shuddhim cha krutwaa Goura sarshapa tilakalena sashirah snaanam
krutwaa Nava Vastrey paridhaaya parihita vastraani Preta vastraani chaantya
-jebhya Aashriteybhyascha datwaa Suvarnaadeeni Mangala vastuni sprushtwaa
Griham pravishewt/ (On the tenth day, there should be the discarding of the
earlier vastras and performing of Shuddhi of the house, and the karta(s) should
smear white sarasa/mustard powder on the body and take head bath, adorn
new clothes and after touching gold and other auspicious materials, enter the
home afresh). Asthika Samkshepana Vidhi: Having done the Asthi Sanchayana
as referred to above, the son or douhitra (daughters son) or the Kartas brother
ie any body of the Maatru-Pitru Vamsa should carry the Asthis for immersion in
the Sacred Waters like Ganga; any one other than the Vamsheeyas performing
the immersion should do prayaschitta of Chandrayana Vrata. If done properly,
the Asthi Samkshepana would achieve Brahma Loka:
yasyaasthi kshipyatey Shubha karmanah, Natasya punaraavritti Brahma
lokaatsanaatanaat/ But the immersion should not take place on the evenings of
Thursdays and Fridays and in Adhika Maasaas. Dashaahaabhyantareyyasya
Gangaa thoyesthimajjati, Gangaayaam maranam yaadruktaa-drukphala
mavaapnuyaat/ ( If during the Dashaaha or the Ten day period of death the
Asthis of the dead are immersed in Ganga, their Souls would surely accomplish
Moksha). As regards the Vidhi: The Place where the Asthis were kept originally
should be cleaned up with Gomaya Mutra with Gayatri Mantra followed by
Pancha Snaanaas of Gandha dwaaraa; Aapyaayasya; Didhikravrunney; Ghritam
mimikshirey/ washing respectively with Gomaya, Ksheera, Dadhi an Ghrita; and
four Ruks commencing withUpasarpa/ This would be followed by Asthi grahana
Karma by the viniyoga of Rishi Chhanda viz. Shankhah Pitarastrishthup Bhu
praarthana Khanana Mriduddharanaasthi grahaneshu kramena viniyogah/
Shuddhi is then performed with Yetonvindra and three Ruks; Pancha Snaanas
more with Devasyatwaa with kushodakas; Manastokey

Bhasma; Ashvakraantey Radha kraantey with Mritthika;

Madhu; and Apohishtha with Shuddhodaka. After the Dasha Snaanaas as
above, next Karma would be Asthi Maarjana with the Mantraas:
Sapta Suktaas; Yetonvindra; Shuchivo; Natamam hona-Ashta Suktas; ItivaaTrayodasha Suktas; Swaadishtayaa- Dasa Sutras; MamaagnevarchovihaveyNava Sutras; Kadrudraaya prachasey-Nava Sutraas/
there would be a Sapindeekarana, Parvana Vidhi, Hiranya Shraaddha; Pinda
Daana; Tila Tarpana; Pancha Gavya-Panchaamruta-Shoddhodaka Snaanaof the
Asthis; Pushpa-Patra Puja; Dwadasha Karshas with Chandana-KumkumaKarpura- Kasturi-Swarna-Rajata- Mukta-Neelaadi; Ashtottara Shata
Tilaajyaahutis; Sankalpa of Amuka gotrasyaamuka Sharmano Brahma lokaadi
Praaptayemuka Trthey Kshipra kshepamaham karishye/;
utteringNamostu Dharmaaya---Namo Preetostu perform the Asthi Kshipana
followed by Surya Darshana. Ekaadasha Dina Karya:
Sachela Praatah Snaana, the Karta and Sapindaas would secure Adhikaara or
eligibility of performing Sandhyaa Pancha Maha Yagnas and Darsha vaarshika
Shraaddhaas. However Naandi Shraadha cannot be executed
Sapindas unless Sapindeekarana is done to the Chatushpurusha ie the four
generations. The next Karya would be Vrishotsarga or donation of a bull:
ashaahey Pretasya yasyanot srudjyatey Vrishah, Pretatwam Susthiram
sshraaddha shatairapi/ ( If donation of a bull is not done preferably on

the eleventh
day of a parents death, then even hundred Shraaddhas would not yield the
same effect!) Mahaikoddishta: Quite different from Shodasha Shraaddhaas
and distinct fromSarvaikoddishtaas, this is done with Paakaand if possible
with a provision of bhojana to two Vipras or of Agni Homa since the Vachana
is: Brahmanam bhojayedaadye hotavyamana- lethavaa/
provided with a Mundana, Nakhaccheda, Snaanaabhyanjana; Arghya-PadyaAasana-Gandha-Pushpa-Vastras without Dhupa-Deepas without Mantras. This
kind of Ekoddhishta Shraaddha is devoid of Devas and as such only one
Brahmana is engaged. There should not be any of the Swadha Shabda, Nama
Shabda and Pitru Shabda. In this the Arghya Patra is imaginary and
Abhishravana too.The Karmaas are all performed with Praacheenaaveeti
position , sinnce Vishwa Deva Karya is not involved.
In that case, in Paani Homa there should not be any bhakshana of the Paaka
but should be consigned to Agni. There should be only one pinda. Thereafter,
the Karya ends up with Snaana as the Nava Shraaddha is without
Mantra. Maasika Prakarana: At the end of the month of the death of the Parent

when the apprehension of Ashoucha is long ended,

becomes due as the Sapindeekarana of the Preta Swarupa would be the sole
objective in the mind of of the Karta and the initial step the Prathama Shraddha
is to be observed by treating Brahmanas to hearty Bhojanas and kindling the
Homaagni. However, depending on the determination at the Ekaadasha Dina
Karmas, the Karta resolves whether the Apakarshana or lessening
postponing the pace of Sapindikarana be done in the eventual monthly
Shraaddhas numbering as many as Sixteen in the Prathama Varsha. Thus the
intensity
of
the
Prathama
Maasika
is
decided
on
that
decision. Teshaamekaadashaaha eva karana pakshey tu Shodasha
maasikaanaam Shodashaavrittaya nekam mahaikodidushtamati Sapta DashaaVrityaapatyaa
dwiraavrutirbhaveydi
hetyukteyrasangatey/
Tathaa
cha
Sapindyadhikaaraarthaapa- krishyaanaam maasikaanaam dwaadashey karana
Ekaadashaahey Mahaikoddhushtottaramati kraantammaadya maasikam
karishye iti Sankalpamaadya maasikamaatra mannenaamena vaa Viprey
Darbha vatou vaa pretamaavaahya kaaryam, na twaadyamaasikasyaagnou
homah; Punascha bhojayedwipamiti vishesha vachanaat/ Ityam cha
Mahaikoddhishtameka
maadya
maasikamityeko-ddishtasya
dwiraavrittih
spashtaiva/ (If the intention at Ekaadashaa is to execute Sixteen Maasikaas,
then sixteen Aavrittis or slow downs be performed with an extra seventeenth one
for Ekoddishta Aavritti or recurrences or repeats too.
Ekadashaha would be that after the Maha Ekoddhishta, I shall perform Atikranta
Adya Maasika. Then at the Adya Maasika, only Paakaanna would be served to
a Brahmana or a Kusha Vatu or a Preta in the form of a Kusha Vatu which
would be invited by the Aavaahana. Thus there would neither by an imagined
Brahmana and need for Homa; since Brahmana Bhojana would be repeated
again and again). Some experts opine that a the Ekaadasha time itself, a
Sankalpa be made to perform the Prathama Maasa as also Prathama Vaarshika
while others feel that a Sanakalpa could be made that the Prathamaabdika
would be done after the Masika Shraddhas are completed one by one.In any
case, it is clear that after the Dwadhasaah sixteen Masikaas be performed viz.
Aadya Masika, Unmaasika, Tripaakshika, Triteeya Maasika, ChatruthaPanchama-Shashtha Maasikaas, Unshashtaa Maasika, Saptama-AshtamaNavama -Dashama- Ekadasha-Dwaadasha and Unaabdika).
Shraaddha: On the Prathama Maasika itself, there should be Ekaadasha Rudra
Shraaddha to be performed by addressing Rudra Rupi Preta. The worship of
Rudra Deva is required to be done with Savyopaneeta while that of the
Ekadasha Preta Rupaas of Rudra Ganaas be addressed in Apasavya position.
The Preta Swarupa Rudra Ganaas are called Veerabhadra, Shambhu, Gireesha,
Ajaikapaat, Aahirdjyudhna, Pinaki, Aparaajita, Bhuvanaadheeshwara, Kapali,

Upasthaanu and Bhaga. If the Karta has the ability then he could commission
eleven Brahmanas to represent each of the Rudras or otherwise one Brahmana
be engaged to deputise in the place to be treated for normal Bhojana. In this
Shraddha there would neither Agnoukarana nor Pinda daana.
Shraaddha: This is basically an Ekaadashaaha Kaarya which is purely optional
but provides Sukha Gamana or comfortable passage to the Preta on way to the
Para
Loka: Aasanopaanaha
cchatram
Mudrikaacha
Kamandaluhu,
Yagnopaveetaajya
Vastram
bhojanaamchanna
bhaajanam/Dashakam
padameytatsya at padaanyevantrayodasha, Deyaanivaa Yathaa shakti
teynaasou preenito bhavet/ ( The Preta would be delighted at the comfort
provided by the daanaas of footwear, umbrella, ring, kamandalu, yagnopa
-veeta, Aajya or Ghee, Vastra, Bhojana and Anna Paatras.) Additionally,
fourteen Upadaanaas viz. a Kumbha or Pot with Anna or Cooked Rice,
rakshas, water carrier, Chhatra, Clothing, walking stick and a Metallic Rod, a
Burnt wooden piece to light up the way, a Deepa, Tilas, Tamboola, Chandana
and a Flower garland would turn the Pretas trans-world
not already done at the Avasaana Kaala of the Jeeva by the assistance of
children and other family members, then the Vaitarani-Dhenu Kraanti- Dhenu
Moksha-Dhenvaadi daanaas, Go-Bhu-Tilaadi Dasha Daanaasand Tila Paatra
Daanas be done as thefinal opportunity. On this occasion, the other Daanaas be
also given away the the comfort of the Pretatma viz.
Dhenum Mahishim Shibikaadikam, Daasi Ratnam Bhushanaadi Shayyaam
Chatram cha Chaamaram, Dadyaa-Vittaanu saarena pretattat sukham
labhet/ Besides Shayaadi Daanaas, the Kartas Deepa daana
bestow year-long contentment: Pratyaham Deepakodeyo Margetu vishamey
Naraih, Yaavatsamvatsaram vaapi Pretasya sukha lipasayaa/ Praangmukhota
mukham Deepam Pitrai Adbhi-ssankalpya susthiram/
deepa would provide to the Preta Swarupa ample illumination and indeed
would facilitate the safe passage of the Preta). Deepa should be placed in the
Eastern or Northern sides at the house of a Brahmana or Devaalaya, while in
Pitru Karmas he should face Dakshina Mukha. Shayyaa Daana:
of Shayya Daana on the Eleventh day of the death needs to be fulfilled along
with comforts of vastra-vessel-and other material by keeping the Preta Purusha
on the bed. There should be the puja of a good Brahmana couple on the Shayya
along with Gandha-Pushpa-Vastra-Tambulaadi and give a new bed.
Purandara purey Loka Paalaalaye tathaa,Sukheva satya soujantusshaayya
daanaprabahavatah/ (This kind of Shayyaa Dana addressed to the Preta would
make him happy in Swarga and in the Cities of Dikpaalakaas till Pralaya
time!) Kumbha Daana and Kumbha Shraaddha: Right from the Eleventh Day of
the death, the Karta should arrange for a Kumbha or Earthen Pot with water and

Anna so quench the thirst and hunger of the Preta for a year even if
Sapindeekarana has been done earlier; Ekaadadashaahaat prabhuti Ghatasto
-yaanna samyutah, Diney Dineypradaatavyo yaavatsam vatsaramsutaih/ Yasya
samvatsaraadarvaak Sapindeekaranam bhavet,Maasikamchoda kumbhamcha
deyantasyaapi Vatsaram/ Apishrouddha Shatairdatteyrudakumbham vinaa
Naraah,
Daridra
duhkhinastaata
bhramanticha
bhavaarnavey/
Yaavatabdamchayo dadyaaduda kumbham vimatsarah, Pretaayaanna samaa
yuktam soshwamedha phalam labhet/( Thus the year long provision of Kumbha
is not provided and Uda Kumbha Shraadda is not done then it would be a
negation of the phala of hundred Shraadhaas and worse still the dead Souls
would be lost without moorings in the huge Oceans of Samsaara!) If the Karta
were to have executed the Kumbha Shraaddha then
Ashwamedha Yagna.This Kumbha Shraaddha is to be done before
Sapindeekarana in Ekoddhishta Vidhi followed by Paarana Vidhi.
the expert, this needs to be done daily from the thirteenth day onward; this is
with or without Pinda daana and also Deva Heena or without the restriction of
Deva Puja and could be done on daily basis without Sankalpa-Kshana DaanaPaadyaasana Gandhaacchaada tamboola dakshinas. Only some small quantity
of Anna is kept on Bhumi with the simple Mantra of
Uda Kumbha idamannam duttam cha/ and leave it. As Kumbha Shraddha is
only a Preta Shraaddha, this could be done daily and if inconvenient, then
adequate Nishkriaya Dravya be apportioned for the purpose to be given
away. Sapindeekarana: In case any one of the three generations of father or
mother has left, then the normal requirement is to proceed with Sapindeekarana
on the twelfth day and perform Pinda Pitru Yagna at the ensuing Darsha
Shraadha day. This requirement is alike for Saagnikas or Niragnikaas;
kastu yadaa Kartaa Pretovaapyagnimaan bhavet, Dwaadashaahey tadaa
kuryaat Sapindeekaranam Pituh/ (In case both the Karta and Preta are
Saagnikaas then Sapindeekarama is done on Dwadasha.) However in the event
of neither Kartha nor the Preta being Saagnikaas, then there could be many
alternatives: Sapindikaranam
kuryaad
yajamaanastwa
nagnimaan,
Anaahitaagneyh Pretasya purney Samvatsarethavaa/ Ekaadashey Maasi
Shashthey Trimaasevaa Tripakshakey, Maasaantey Dwaada -shye Vaahni
kuryaadekaadasheyhani/ Yadaharvriddhiraapanna tadahaareti nischitam/
the Preta and Karta are not Aahitaagnis, then Sapindeekarana could be done at
the Samvatsa -raanta, or in the eleventh month, or sixth month or in the third
paksha or at the end of the month or the twelfth day or even in the eleventh day
itself. ) If Sapindeekarana is not done on the twelfth and other alternative days as
mentioned, it could also be performed other wise: Sapindeekarana Shraaddhamuktakaaley kritam na chet, Hastaardraa Rohinibhevaanuraathaa yamcha

taccharet/( If not, it could be done in the Nakshatras of Hasta, Ardra, Rohini, and
Anuraadha.) If the elder son is abroad the younger sons are forbidden to perform
Sapindikarana, although the latter could do Shodasha Shraaddhaas. In that case
on return from elsewhere, the elder need not repeat the Shodhasha Shraaddhas.
But if the younger brother happens to be Aahitaagni then he could be qualified
to perform Sapindikarana. Further, Deshaantarastha putraanaam shrutwaatu
vapanam bhavet, Dashaaham Sutakam chaia tadantecha Sapindanam/
as the news of the death reaches the Deshaantara Putraas , they should at once
get Mundana and Snaana besides observe Ashuchi for ten days and then only
be qualified for performing Sapindana.) Prathamaabda Nishiddhaas:
first year of the death of Parents till the Prathamaabda, the Karta has to
following tasks are forbidden: Eating outside the house, Gandha Maalya and
such luxuries, Abhyangana Snaanas or oil baths, Ritwik Karmaas, Laksha
Homas, Maha Daanas, Kaamya Karmas, Tirtha Yatras, Vivaahaadi Shubha
Karyas, Shiva Puja. Sandhyo paasana Deva Pujaa Pancha Mahaa yagnaatirikta
karmamaatram varjyayem/ Prameetou Pitarouyasya Dehastasyaashuchir
bhavet, Na Daivam naapi vaapitryam yaavatpurno na Vatsarah/
Sandhyopaasana, Deva Pujas, and Pancha Mahaa Yagnas, all other Karyas are
forbidden. This is so beacause a persons body suffers from impurities for one
year as the parents are dead). Tirtha Yatras and Upavaasa-Vratas are also
forbidden
during
the
Prathama
Vaarshika;
Shraaddhamanyaccha Paitrukam, Abda madhye na kurveeta Mahaa Guru
pipattishu/ (Even Gayaa Shraaddah which is basically of Paitruka nature should
not be performed before the Prathama Vaarshika. Besides Tirtha Shraaddhas,
Mahaalayaadi Paitruka Shraaddhaas too are barred
regards Vriddhi Shraaddhas are concerned, even if Sapindeekarana is done on
the twelfth day itself, the Paitruka Deha would still not be achieved till the
Prathama Vaarshika is over; thus Vriddhi Shraaddhaas are forbidden till the
end. Panchaka Mriti: Mrityu during the Panchaka Nakshatra viz. during the first
of Dhanishtha till Revati and the four intervening Nakshatras and since daaha is
not favourable to Vamshaabhi Vridddhi, the Karta has to materialise a Putali or
an effigy made of darbhas, smear it the the paste of yava dhanya powder
surrounded with woollen threads, apply Gandha Pushpaas with prokshana and
at the time of daaha consign it along with the Pretas
Sankalpa: Amukasya Dhanishtaa panchakaadi marana suchita vamshaarishta
vinaashaartham Panchaka Vidhim karishye/ The process of
or doll first on the Pretas head, followed by the eyes,
then the navel and finally on the bodys feet pouring Ajyaahutis addressing the
Putali ( image) as Preta Vaaha, Preta Sakha, Pretapa, Preta bhumipu, and Preta
harta; the Mantras to be recited at this Karma would be

Traiyambakam / Then a Pratima of Yama already kept inside the Kumbha be

taken out and be worshipped by way of Aajyaahutis saying Yamaaya Swaha,
Dharmaraajaaya, Mrittavey, Antakaaya, Vaivaswataaya, Kaalaaya, Sarva Bhuta
kshayaaya,
Aoudumburaaya,
Dadhnaaya,
Neelaya,
Parameshthiney,
Vrikodaraaya, Chitraaya and Chitra guptaaya swaaha/ At the end of the Shanti
Prakriya make daana of a black cow for Shanti saying
preeyataam/ Like wise, Shanti be performed at the Mrityu of Tripaada
Nakshatraas viz. Punarvasu, Uttaraashaadha, Krittika, Uttara Phalguni,
Purbaabhaadra and Vishakha; or during the Dwipaada Nakshatra of Mrigasirsha,
Chitra and Dhanishtha; or Bhadraa Tithi of Bhanu-Bhouma and Shani Vaara
Dinas.
Sanyaasa Prakarana: Brahmacharyaa Deva pravrajeydgrihaadvaa vanaadwaa
Atha punaravrativa snaatakovaa Utsanaagniranagnikovaa yada hareva
virajettada hareva pravrajet/ (Be it a Brahma chaari or who has done samavarta
or returned home after studies or a Snaataka, Grihsta, Saagnika, Anagnika, or
Vanastha- any person could get Vairagya and take to Sanyaasa on that very
day). Any body who is anxious, on the threshold of death, or highly disturbed in
mind or other-worldly wise, is qualified to assume Sanyaasa. In taking Aatura
Sanyasa or in a restless mind, there would not be duties to observe except
declaring themselves as Sanyasis. But in the case of those
in the quest of Atma jnaana and are ready for Danda Grahanaand such
formalities are only eligible and are called Vividisha Sanyasis. Vidwat Sanyasa
is open to Kshatriyas and Vaishyas too. Basically there are four classifications of
genuine Sanyasis viz. Kuteecha, Bahoodaka, Hamsa and Parama Hamsa.
Kuteecha is the one who stays away aloof from normal life in a seperated
Kuteera or an abode, wearing Yagnopaveeta and Shikha as also Kaashaya
Vastra and Tridanda, eating from relatives and observing Atma Nishta.
Bahoodaka is the one who deserts family members, observes the niyamaas of
Kaashaya Vastra etc. and receives alms and Bhojana from among seven houses
while being fully engaged in absorbing Tatwa Jnaana. Hamsa Sanyasi is similar
to Bahoodaka but also wears a single Danda. Parama Hamsa is distinguished
without Shikha-Yagnopaveeta and is a concentrated version of a Superior
Sanyasi to whom it is immaterial to wear Kaashaya vastra or not but does adorn
with Danda Dharana. Eka Dandam samaashritya Jeevanti bahavo Naraah,
Narakey Rouravey Ghorey Karma tyaagaatpatamtitey,Kaashtha Dando Dhrutey
yena Sarvaashi Jnaana varjityah sayaati Narakam ghoram/
no Vairagya but assume the Vesha or outfit of a Sanyasi for his livelihood would
indeed visit Narakas; Sriti Vachana states: by merely adorning with Danda
without Karma Tyaaga those who who show off as Sanyasis would definitely visit

Ghora

Narakas.)

Sanyaasa Grahana Vidhi: Uttaraayana is stated to be the preferred time for

initiating into Sanyasa, especially for those who have Grihyaagni. Having located
a Sadguru who possesses Shanti and Danti or Placidity and Self Restraint, the
aspirant Sanyasi should learn Sanyasi Dharmas from the tutelage and
practising Gayatri Japa, Rudra Japa and Kushmanda Homa for three months
and after attaining Bahyaantara Shuchi on one Rikta Tithi make the
Sankalpa:Amukasya Mama karishya -maana Sanyaaseneydhikaaraartham
Chatuh krucchaatmakam praayaschittam Pratikruccham tatprachyamnaayaika
Gonishkriyadwaaraaha maacharishye Krucchaprtayaamnaaa Gonishkraya
dravyam
Viprebhyo
daatumahamtsrujey/ Thus
having
given
GoPratyaamnaaya,commence series of Shraaddhas on Ekadashi or Dwadashi at
Brahma Ratri. Ashramasastha has to perform ChatuhKruccha followed by Ashta
Shraddhas; Aapastambas and Hiranyakeshiyas follow the Saankalpa Vidhi
without Agnoukarana Pindaas and by Sankalpa Vidhi only. But
Ashwalaayanaadis follow Sapinda Paravana Prayoga; in this in Savya position
they perform Shraddhaanga Tarpana with Yava mishra jala in rivers and
waterflows stating:Brahmaanam Tarpayaami, Vishnum--; Maheshwaram--;
Devarsheen--; Brahmarsheen--;Kshatrarsheen--; Vasoon--;Rudraan--;Adityaan--;
Sanakam--;Sanandanam--;
Sanaatanam--;Pancha
Maha
Bhutaani--;
Chakshuraadi
Karanaani--;Bhutagraamam--;
Pitaram--;
Pitaamaham--;Prapitaamaham--; Aatmaanam-/Having returned home the Karta
would then announce Desha Kaalaadi and make the Sankalpa:
Sanyaaasaangatvey noushtaa shraadhhani paarvana vidhinaannenaameynavaa
karishye/ This would be like Naandi Shraaddha and hence in Savya positionitself
by using yavaas in place of Tilas. The opening Shraaddha is meant for Satya
Vasu Sanjnika Vishwa Devas involving two Naandi Mukha Brahmanaas and
naming (Vaana) of one of them to organise the
Prathama Deva Shraaddha, the Ucchaarana or recital would be
Maheshwaraa Naandi Mukhaah Sthaanekshanah priyataam/
Rishi Shraaddha with the Uccharana of Deveshi Brahmarshi Kshatrarshi yo
naandi mukhaah Sthaanekshana priyataam/ The third one is Divya Shraddha
addressed to Vasu Rudraa- ditya Rupaa naandhi mukhaaya--/
Manushya Shraddha to Sanaka Sanandana Sanaatanaadi----;
Bhuta Shraaddha to Prithivyaadi pancha Mahaa bhutaan yekaadasha
chakshuraadi karanaadi chaturvidha bhutagraamaa naandi mukha;
is Pitra Shraaddha to Pitru Pitaamaha Prapitaamahi naandi mukha----;
Seventh Shraaddha is directed to Maatru Pitaamahi Prapitaamahyo naandi
mukha---; and finally the Eighth Shraaddha being Atma Shraaddha

Uccharana

is: Atmaantaraatma

Paramaatmaanah

Naandi

mukha----.

After the Naandimukha, Padya is given to Vishwa Devas with the

Mantra : Sanyaasaartha maham Shraaddham kurvey bruta Dwijottamaah,
Anugnaam praapya ushmaakam siddhim praapyaami shasvateem/
Vishwa Deva Patra and Ashta Patras for are arranged
Manushya-Bhuta-Pitru-Maatru-Atma to provide Aasana-Gandhaadi Ahutis are
offered. This method is by way of Sankalpa in the case of Apastambaas but
Ashvaayanas perform with Arghyapaatraa- sadana. Pinda-daanaadikas also
are not applicable to Apastambaas. After the Ashta Shraddha on the first day, the
Sanyasa Karmas on the following day include kesha khandana , Nadi Snaana,
koupeena dharana, danda dharana, kamandalu dharana, Achhadana Vastra
dhaaranaadi karmas. Then the Sanyasa Grahana Karya is followed by the Maha
Sankalpa : Asesha duhkha nivrutti niratishaya -ananda praapti rupa Parama
Purushaartha praaptaye Parama Hamsa Sanyaasa grahanam karishye/
Tadangatayaa Ganapati pujana punyaahvachana Maatrukaa pujana Naandhi
Shraaddhaani karishye/ The procedure is as follows: Recite the Mantra viz.
Brahmaney namah, Vishnavey namah, Rudraaya namah,
Somaaya, Atmaney, Antaratmaney, Agnimeeley, Ishetvorjetwaa, Agna Aayaahi
Shannodevi etc.; take three fistfuls of Satthu Pishta or mix of cereals, millets
and pulses, eat the Sattu thrice and touch the naabhi ; recite again the
Mantra: Atmaney swaha Antaraatmaney swaaha Paramatmaney Prajaapataye
swaaha; eat the mix of milk-curd-ghee-water by the Mantras
oftrivridasi once, pravridasi twice, divrudasi thrice, then drink water saying
punantu and
finally
state: Upavaasam
karishye/
Savitri Pravesha: The Karta would recite : Om Bhuh Savitrim pravishaami; Om
Tat Savaturvarenyam Om Bhuvah Savitrim pravishaami;
dheemahi; Om Swaha Savitrim pravishaami; Dhiyoyonah prachodayat Om
Bhurbhuvaswah Savitrim praveshayaami; Tatsavatur varenyam Bhargo Devasya
dheemahi dhiyoyonah prachodayat/ Before Suryastamaya, the Karta would
secure Prajjvalitaagni or fully blown up Agni and perform Brahma-Anvaadhaana
with
the
Sankalpa: Sanyaasam
kartum
Brahmaanvaadhaanam
karishye/ Brahmaanvaadhaanmas procedure is to invoke Agni first , perform
Ajya Samskaara, take sruk/ladle-fuls of Ajya four times, carry out the Homa
with Om Swaahaa Paramatmaney idam and do the Agni Parishechanadi. Then
follows Sayam Sandhya homa, Vaishva Deva and Ratri Jaagarana. Next
morning, the Karta would resume Nitya Homa, Vaishva Deva, Sthaalipaaka, Agni
Dhyaana with Chakshu- Aajyenaand Pradhaana Homa. Thus
Homas, the Karta would do japa with taratsammadi

Suvarna Rajita Kusha-Yukta jala or water with gold, silver and Kushas. Then he
would perform the Sankalpa: Sanyaasaanga bhutam Praanaadi homam Purusha
Sukta homam Virajaa homam cha tantrena karishye/
Anvaadhaana, Pancha Praana Devatas are pleased with Samidha-Charu-Ghrita
Homa; Purusha Suktaanvitha shodasha Samidhaadi homa, and Virajaa
Mantranvita Prajapati homa with special dravyas were also excecuted . This is
followed by hundred and eight Mouna(Silent) Homas with Aajya, perform
Praanaaya Swahaadi Pancha Prana Homa and conclude with
Purushaadi sixteen Ruchas utilising distinct three materials in the homa
stating Purushaayedam
na
mama at
the
end.
Viraja Homa: This is a highlight Homa in the context of Sanyasa Grahana
Vidhana and is more or
less the conclusive component of the Vidhana.
Mantra : It is with this Mantra that forty climactic Ahutis to Agnideva are executed
with a wide variety of Dravyas : Praanaapaana vyaanodaana samaanaamey
shudhyantaam jyotiraham Virajaa Vipaasmaa Bhuyaasam
Praanaadibhya idam/ Vaagmanaschakshusshrotra
buddhyaa kuti sankalpaamey shudhyantaam jyotiraham swaahaa-Vaagaadibya
idam/ Twakcharma Maamsa rudhiramedo majjaa snaayavostheenimey
shuddhyantaam jyotiraham swaahaa-Shira Aadibhya idam/ Uttishta Purusha
harita
pingala
lohitaaksha
dehi
dehidadaapayitaamey
shudhyam,
Purushaadibhya idam/ Prithivyaapatejo vaayu raakaasho shudhyantaam
swaaha-Prithivyaadi
idam/
Shabda
sprasha
rupa
rasa
gandhaameyshudhyantaam swaahaa- Shabdaa dibhya idam/ Mano vaakkaaya
karmaani mey Shuddhyantaam Jyotiraham swaahaa- Mana Adi Karmabhya
idam/ Avyakta bhaavairahankaarair jyotiraham swaahaa-Avyaktaadibhya idam/
Aatmaamey shuddhyantaam swaahaa-Antaraatmana idam/ Paramaatmaamey
shudhytantaam swaahaa-Paramatmana idam/ Kshudey swaahaa-Kshuda idam/
Kshutpipaasaaya swaaha-Kshut pipaasaayedam/ Vinidyai swaahaa-Vinidyaa
idam/ Rukvidhaanaaya karshotkaaya swaaha/ Kshut-pipaasaamalaam
Jyeshthaamalaamalakshim
naashamaamyaham,
Abhutimasamriddhimcha
Sarvaam nirnudamey paapmaanam swaaha-Agnayam ida/ Annamaya
Praanamaya
Manomaya
Vignaana
mayaanandamaya
Aatmaamey
Shuddhyantaam swaaha-Annamaadibhya idam/ After the forty Ajyaahutis thus,
the Karta would offer the final Ahuti to Prajapati: Prajaapatou tanmanasi juhomi
Muktoham Deva kilbishaat swaahaa-Prajaapata idam/
perform swishtakrut to the Homa Sesha; give awaytheLoha Patraas to Guru;
burn the six patraas that have been the aids in the Grihaagni Homaas; donate
Go hiranya vastraadi to Brahmanas; pray to Guhaagni; do Agni Samaropa, recite
the Yajus thrice : Yaatey Agney yajniyaa tanustayehyaarohatmaana/

by his mouth the Agni Jwaala; bless the sons family members stating:
bhavantuVedaadyaa ssarvye bhavantu Somapaah, Sarvey Putra mukham
drushtwaaSarvey bhavantu bhikshukaah/; reach a water-body for handful of
Jalagrahana with the Abhimantrana by the Sukta of
the water in the Flow saying: Sarvaabhyo Devataabhyah Swaahaa/
Sarva Tyaaga Vidhi : Total Renunciation starts with the recital of
Tithi-kaalas by the Karta as he would leave three handfuls of water in a
Jalaashaya :Aparoksha Brahmaavaaptaye Sanyaasam Karomi/--Yeshahavaa
Agnissurayah praanam gacchaswaa, Om swaamyonimgaccha swaahaa/
would
then
perform
Jala-prokshana
providing
Abhaya
to
all
present: Putreyshanaa Vitteshanaa Lokeshanaa Sarveshanaa mayaatyaktaa/
Abhayam Sarvatebhyo matta swaaha/ This would follow the Kartas Vachana to
all
concerned
as
a
Final
Acknowledgement
: Yatkinchidgrandhanam
Karmakritamagjnaana
to
mayaa,Pramaadaalasya doshottham tatsarvam santyajaamyaham/ Tyakta sarvo
Vishuddhatma gata sneha shubhashubhah, Esha twajaamyaham Sarvam
Kaama Bhoga Sukhaadikam/ Rosham Tosham Vivaadam cha Gandha
maayaanulepanam, Bhushanam Nartanam geyam daanaamaadaanamevacha/
Namaskaaram Japam homam yaascha nityaah kriyaa mama, Nityam
Naimittikam
kaamyam
Varnadharmaarthaschamaas-chaye,
Sarvameva
Parityajya
dadaamabhaya
dakshinaam/
Padbhyaam
Karaabhyaam
viharannaham Vaakkaaya maanasaih, Karishye Praanimaam peedaam
raaninhah santu nirbhayaah/ (I now leave behind all my Karma Bandhas or the
shackles of my previous actions performed by ignorance, or accidents or
carelessness or even with full consciousness. Having repudiated my erstwhile
actions of blemish totally, I now resolve with my Conscience that here-onward I
shall leave all comforts and luxuries, disengage from controversies, quarrels,
and questionable actions; Gandha Maalya Chandanaadi Alankaras and
Ornamentations, Nritya-Gaana- Daana- Sweekaara-Namaskaraas; Jala-HomaNitya Naimittiaka Kamya Karmas, Varnashrama Dharmaabhimaanas and soon. I
shall provide refuge to the weak and disabled beings including animals and other
beings and offer help by way of physical, mental, vocal and heartfelt actions)
Having announced the resolve by swearing before Suryaadi Devatas and
keeping Vipras and others as witnesses, the Sanyasi would then descend into
waters navel-deep with East face and enter Savitri Pravesha and leave waters
with
the
resolve: Putreshanaaya
Vitteshanaayaa
Lokeshanaayaascha
vyutthitoham bhikshaacharyam charaami/ and leave water in the Water Flow.
Praishocchaara: The terminal acts of Sanyasa Vidhaana of Praishocchaara

the new Sanyasi are as follows: First with leaving water in the Flow with the
Mantras thrice in three tones of low-medium and loud voice:
Samnyastam mayaa, Om Bhuvah Samnyastam mayaa, Om Swaha
Samnyastam mayaa, Om Bhurbhuvaswah Samnyastam mayaa/
Shikha is unfurled and cut; the Yagnopaveeta is taken out by the raise of his
hands above the shoulders and kept in his hands reciting the Mantra:
Sarva Devataah Sarvaabhyo Devataabhyo juhomi swaayaa, Om Bhu
Swaahaa/ Then he should offer both the Shikha and Yagnopaveeta
waterflow as though the Samidhjaajyaas are provided to Agni in a homa.
Subsequently, the new Sanyaasi would pray to Purushottama:
Sarva Lokesha Vaasudeva Sdanaatana, Sanyastam mey Jagadyoney
Pundarikaaksha Mokshada/ Ushmaccharana maapannam traahi maam
Purushottama! So saying he should walk five steps in complete nakedness.
Then as he greets the Acharya requesting the latter to bestow Atma Gyaana to
him, the Acharya would provide a Koupeena and a Up Vastra . The latter also
donates a Danda to the Nava Sanyasi with the instruction
never ever leave the Sacred Danda as a Grand and Unique Symbol of Purity,
Piety and Integrity. The Sanyasi would accept the Isignia saying:
Vajrosi sakhemaam Gopaaya/ The Acharya futher bestows a Kamandalu
stating:Vaartaghna Sharmamey bhavayatpaapam tannivaaraya/
squats on the ground before the Acharya wth folded knees and hands, he
requests the Acharya to teach the intricacies and nuances of Vedanta
and Traayaswabho Jagannatha Guro Samsaara vahnina, Dagdham maam
Kalaadashtam cha twa maham Shranam gatah/ Yo Brahmanam
Vidadhaatipurvam yo vai Vedaamscha Prahinoti tasmai, Tam ha Devamatma
Buddhi prakaasham Mumukshurvai sharana maham prapadye/
would keep his hand on the Sanyasis head , recites Purusha Sukta
stating: Mama vratey hridayamtey dadhaami/ and bestows his Upadesha into
the ears of Pranava, its Pancheekarana followed by
Ayamatma Brahma, Tatwamasi, Aham Brahmaasmi
Goodhaarthaas
or
the
Concealed
Meaning
and
Implications!
Sanyaasi
Dharmas: Following
the
early
morning
Japa
of Brahmanaspatey, observance of extreme clealiness in ablutions by four times
more than in the case of others , Aachamana, Dantadhavana with Pranava
excepting on Dwadasis, Mrittikaa Snaana without Jala Tarpana, Vastra Dharana,
Keshavaadi
naama
smarana,
tarpana
with
Bhuvasstarpayami etc. and dwikaala Vishnu Puja. Then the Sanyasi should visit
well after Aparahna either five or seven houses for Bhiksha after the Grihastis
should have by then eaten their food; the Yati who seeks Atma gyana has

necessarily to secure Maadhukara Bhiksha. It is stated that even of he is quite

unconcerned of Danda Vastras, he has to necessarily care for Bhiksha Paatra.
Having
thus
secured
the
Bhiksha,
he
should
do
prokshana
withBhusswaddaanamah along with the Samasta Vyahrutis, offer portions of the
Bhiksha toSuryadi Devas, some to Bhumi, some to Vishnu,
Chandi-Vinayakaas, consume the rest, do Achamana and finally resort to sixteen
Pranayamas. It is said: Yati hastey jalam dadyaacchi -kshaam
dadyaatpunarjalam,
Bhaiksham
Parvata
maatram
syaattajalam
Saagaropamam/ ( If the Grihastis offer Bhiksha then that should be deemed as
it were a mountain and the water that is provided by the Grihasti be compared to
Maha Sagara!). Eka raatram VasedgraameyNagarey Pancha Raatrakam,
Varshaabhyo nyatra Varshaasu Maasaamstu Chaturobvasdet/ Ashtamaasa
anvihaara
-syaadya
teenaam
Samyataatmanaam,
Mahaa
Kshetra
pravishtaanaam Vihaarastu na Vidyatey/ (Excepting the Chaatur maasaas or
the four months of the monsoon season, the Yati is required to tour eight months
a year; while on the Sanchara, he could stay overnight in a Village, five nights in
a town, and as many days as he wishes in a Kshetra. )
Snaanam Dhyaanam Shoucham Suraarchanam, Kartavyaani shadeytaani
sarvadhaa Nripa dandavat/ Manchakam Shukla Vastramcha Stree kathaa
loulyamevacha, Divaaswaapasha yaanam cha Yateenaam patanaanisha/
Vridhaa jalpam Paarta lobham sanchayam Sishya sangraham, Havyam Kavyam
tathaannancha varjayeccha Sadaa Yatih/ (Bhikshaatana, Japa, Snaana,
Dhyana, Shuddhi and Devarchana are the six major duties by Law. But Shayaa
nidra, Shuddha vastraas, Stree related matters, storing of materials, sleep during
the day time and travel by vehicles are the causes of a Sanyasis downfall. Also,
Vridha Sambhashana, Parta lobha, Dravya Sanchayana, Sishya Sangrahana
and Havya-Kavya Bhojana are forbidden. Yati patraani mridwenu darvalaa
bumayaanicha, Na Tirtha Vaasi Nityamsyaannopavaasa paroyatih/ Nachaa dhya
yana sheelasyaannavyakhyaana parobhavet/ (Yatis are to retain wooden or
earthen vessels only; they should always observe Tirtha Nivasa, Deergha kaala
Upavasaas and engage themselves in the studies of Vedarttha Granthas and
related
discussions
only
).
Aatura Sanyasa Vidhi: In thiscase, the procedure in brief involves Sankalpa,
Preshocchaarana and Abhaya Daana. The Karta would take Mantra Snaana and
Sankalpa: Jnaana Prapti dwaaraa Moksha Sidhyartha maatura Vidhina
Sanyasamaham karishye/ Following the Sankalpa, he would go in for Kshavara
except for six hairs on his sikha , take Snaana again, and after Aoupsosana, Agni
Prajaparthya, Purnahuti, perform Udaka Homa or Ahutis with water in a water
body itself with the Mantra: Yeshahavbaa Agneryoniryaha Praanaha Praanam

gaccha swaaha, Apovaisarvaa Devataassarpaabhyo Devataabhyo juhomi

swaahaa Bhu swaahaa/ There after, the Karta performs Abhimantrana of the
remaining water from the palmful, the Karta makes the resolve:
Vitteshanaa Lokeshanaa mayaatyaktaa/ sips some water, recites another
Mantra Abhayayam Sarva bhutebhyo mattha swaahaa/
water and finally drinks full reciting Sanyastam mamaayaa/
Eastward, lifts up his hands to perform Priashocchaara as above, discards
Yagnopaveeya with the finalBhu Swaaha, takes up the danda and thus becomes
an Atura Sanyasi while the Mentor would give Maha Vakyopadesha as he takes
over as an Atura Sanyasi; the Dos and Donts of a Sanyasi mentioned above
would become operative instantly.
27 UPASAMHARANA(RETROSPECTIVE) OF DHARMASINDHU

Prathametra Paricchedey Kaala Samanya Nirnayah, Dwiteeyetha Paricchedey

Visesha Kaala Nirnahah/ Tritiyasya cha Purvarthey Garbhadaanadi Sanskriyah,
Aahnikam cha prakirnaarthaa Aadhaanaadyaa ssavistaraah/ Deva Pratishtha
Shantyaadi Nityam Naimittikam tathaa, Taatri Yeekottaraardhesmin Jeevat
Pitruka
Nirnayah/
Shraadhaardhikaara
Kaalaadernirnaya
Shraaddha
Paddhateyh, Sutakaadirnirnayascha nirnayo durmrutaavapi/ Antyeshti
Samkskaara vidhissanyaasa- ssavistaraha, Prayaschittam vyavahritim Sarva
daana vidhinaam/Krutsnopi Dharma Shastraartha- ssankshepenaatra keertitah,
Vibhhudinaam cha Baalaanam tushtaye Kashtahaanaye/ Meemaamsaa Dharma
Shastragjnaah
sudhijonalasaa
Budhaah,
Krutakaaryaah
praangjanibandhaistadartham naayamudyamah/ Ye punarmandamata yolasaa
Agjnaascha nirnayam, Dharmey Veditumicchanti Rachitastadapekshayaa/
Nibandhoyam Dharma Sindhu saarara naamaa subodhanah, Amunaa
preeyataam
Shrimad
Vittalo
Bhaktavatsalah/
( This Dharma Sindhu describes Kala Nirnaya and Maasa-krama Highlights of
Significant Events in the First and Second Paricchedas. Various Garbhaadi
Samskaaras upto Upanayana and Vivahaas, Ahnika- Homa Prakriyas, Deva
Pratishtha, Nitya Naimittika Kaamya Karmas and Shantis are described
Poorva Bhaga of the Third Pariccheda. Shraaddha Prakarana,
Vidhis/ Prayaschittas and so on are described in the Uttara Bhaaga. This Digest
on the rudiments of Dharma is for the ready understanding and appreciation of
Vidwans and Youngsters alike. Indeed, those adepts in Meemaamsa and
Dharma nirnayaas would no doubt digest it readily, but some who tend to
possess slow uptake might have to make an effort to understand and appreciate
the nuances of Dharma. This Dharma Sindhu is primarily intended to such

audiences. May Shri Vittala Bhagavan be pleased to bless them in their effort to
enahance the heights of the horizons of their Knowledge through the help of this
Dharma
Sindhu!)
-----------------------------------------------------------------------------------------------------------------------

Dharnaat

Dharma

Yatsyaad dhaaranaa

mityaahu
samyuktam

Dharmo
sa

dharayate

Dharma

iti

Prajaha,
Nischayah/

(Dharma endures Humanity, preserves Social Order, guarantees Well-Being

and

Progress;

Indeed,

Dharma

accomplishes

all

these

This is Lord Shri Krishnas discourse to Arjuna in Maha Bharata.

goals.)